MARCH, APRIL, K

Because of you Zion shall be plowed as a field’.’ -M icah 3:12, RSV

HMMN MICAH ON MAIN STREET THE GREAT TEXTS OF MICAH HOPE ALSO IN OUR TIME WHERE DOES CONFESSION FIT IN? EVANGELISM—THE RIGHT MIX WHAT IS HOLINESS PREACHING? cuitable Framing

LAW’S LAWS FOR HOLY LIVING

1. To fix deep in my mind that I have one business upon my hands—to seek for eternal happiness by doing the will of God. 2. To examine everything that relates to me in this view, as it serves or obstructs this only end of life. 3. To think nothing great or desirable because the world thinks it so; but to form all my judgments of things from the infallible Word of God, and direct my life according to it. 4. To avoid all concerns with the world, or the ways of it, but where religion and charity oblige me to act. 5. To remember frequently, and impress it upon my mind deeply, that no condition of this life is for enjoyment, but for trial; and that every power, ability, or advantage we have are all so many talents to be accounted for to the Judge of the world. 6. That the greatness of human nature consists in doing nothing else but in imitating the Divine nature. That, therefore, all the greatness of this world, which is not in good actions, is perfectly beside the point. 7. To remember often and seriously how much time is thrown away, from which I can expect nothing but the charge of guilt; and how little there may be to come on which an eternity depends. 8. To avoid all excesses eating and drinking. 9. To spend as little time as I possibly can among such persons as can receive no benefit from me, nor I from them. 10. To be always fearful of letting my time slip away without some fruit. 11. To avoid all idleness. 12. To call to mind the presence of God whenever I find myself under temptation to sin, and to have immediate recourse to prayer. 13. To think humbly of myself and with great charity of all others. 14. To forbear from all evil speaking. 15. To think often of the life of Christ, and to propose it as a pattern for myself. 16. To pray, privately, thrice a day, besides my morning and evening prayer. 17. To spend some time in giving an account of the day previous to evening prayer: How have I spent this day? What sin have I com­ mitted? What temptations have I withstood? Have I performed all my duty? —From Christian Perfection, by William Law THE ARK ROCKER LIKE LARD ON A PIG

Perhaps no area in the Christian life is as sensitive The world’s appetite for success has crept into and difficult as walking humbly with God. the cracks and crevices in our own hearts. We have We may give easy lip service to its value. It’s an made the American corporate business pattern the admirable thing to do. We may even pray for hu­ model for the church. People become products or mility and at the same time gloss over our willful tools to be used in programs. ways and hard hearts with spiritually phony words Decisions are pragmatic rather than based on about our great desire to be like Jesus. principles, and there is little accountability beyond “Pride grows in the human heart like lard on a the final line where dollars and numbers are reg­ pig,” writes Aleksandr Solzhenitsyn in The Gulag istered. When small whispers of doubt creep in, we Archipelago. Simple reading of Scripture reveals say, “ Well, it seems to w ork.” that it has always been so. Pride filled the heart of We are producing Christian leaders who handle Cain and led him to murder his brother. The lengthy relationships with an organizational chart, who can’t chronicle of Jacob’s life is troubled with pride. reach across with compassion to another human Pride led Saul to consider his decisions more valid being, who dare not feel, whose sense of well­ than the word of the Lord, and he lost the kingdom. being is based not on relationship to God but The Lord Jesus listed pride among the sins that increasingly on position and power. defile a person (Mark 7:22-23). Pride and foolish­ I am reminded of the conversation between the ness. The sins are related. Scarecrow and the Tin Woodman in The Wizard of The apostle John wrote about “the lust of the flesh Oz. The Scarecrow admitting he doesn’t know and the lust of the eyes and the pride of life” (1 John enough because his head is stuffed with straw, tells 2:16, RSV). Pride is the very heart of sin. the Woodman that he is going to the Wizard to ask Pride is an old enemy. It deceives us. It is never him for some brains. The Woodman comments more odious than when it wears a holy cloak. How that brains are not, after all, the best thing in the many took the job, the church, the position they world. “Once I had brains,” he says, “and a heart presently hold because it offers a stepping-stone also; so, having tried them both, I should much to the next best place, and then have covered all rather have a heart.” the self-seeking desires of the heart with spiritual He has showed you, O man, what is good; palaver about the Lord’s will and serving Him? and what does the Lord require of you but Religious pride makes a pretense of humility. We to do justice, and to love kindness, and to learn how to manipulate all the pieces of life, and walk humbly with your God? (Micah 6:8, then speak in pious tones of our great trust in God. RSV)

kJI jL O /J b

Translations of the Bible used by permission in this issue are noted as follows: 1. Quotations cited NIV are from The Holy Bible, New International Version, copyright © 1978 by the New York International Bible Society. 2. Quotations cited RSV are from the Revised Standard Version of the Bible, copyrighted 1946, 1952, © 1971, 1973. 3. Quotations cited NASB are from the New American Standard Bible, © The Lockman Foundation, 1960, 1962, 1968, 1971, 1972, 1973, 1975. 4. Quotations not cited with a special designation are from the King James Bible.

1 THE PREACHER’S MAGAZINE Proclaiming Christian Holiness

Volume 56, Number 3 March, April, May, 1981

Editor IN THIS ISSUE Wesley Tracy EDITORIAL 3 Holiness—Something to Make a Glorious Noise About...... Wesley Tracy Consulting Editors Mark R. Moore STUDIES IN MICAH Executive Director, 5 Micah on Main S tre e t...... Russell Metcalfe Department of 8 And Now—Here’s M ica h ...... David L. Thompson Education and the 11 Micah’s Doctrine of G od ...... Alvin S. Lawhead Ministry, Church of 12 Preaching the Great Texts of Micah ... .. H. Mark Abbott & William M. Boggs 16 Hope also in Our T im e ...... Harvey E. Finley the Nazarene 18 Nothing like Us Ever W as ...... Wesley Tracy George E. Failing 24 Monday Mornings with M icah ...... John B. Nielson General Editor, The Wesleyan Church CHRISTIAN EDUCATION 30 The Heritage of the Morning Star...... Tim White

Editorial Assistant LENT Susan Downs 32 Where Does Confession Fit In ? ...... Philip Metcalfe

EASTER Contributing Editors 35 Three Who Believed...... John M. Gordon V. H. Lewis Eugene L. Stowe EVANGELISM Orville W. Jenkins 38 Evangelism—The Right M ix ...... Charles Shaver Charles H. Strickland William M. Greathouse STAFF MINISTRIES Jerald D. Johnson 42 How to Avoid Staff Infection...... Charles Mylander General Superintendents Church of the Nazarene THE MINISTER’S MATE 45 The D ream ...... CJ Stodola J. D. Abott Robert W. McIntyre PREACHING Virgil A. Mitchell 46 What Is Holiness Preaching?...... Richard S. Taylor O. D. Emery General Superintendents WESLEYANA The Wesleyan Church 48 Unholy T em pers...... George E. Failing

Olen Ellis CHURCH AND SOCIETY Norval Hadley 49 Cult, Occult, and Apostasy...... Norman N. Bonner Russell Myers John L. Robinson HERE’S HOW Superintendents 52 What Holiness Denominations Are Doing Evangelical About Continuing Education ...... Mark R. Moore Friends Churches CONTEMPORARY SERMONS Robert Kline 54 The Final Triumph of the Love of G o d ...... Alex Deasley General Superintendent Churches of Christ in THESE TOO Christian Union Suitable for Framing—inside front cover; The Ark Rocker—1; The Preacher’s Exchange—41; In the Preacher’s Magazine 50 Years Ago—51; Sermon Outlines— Don Shafer 57; Sermon Craft—58; Today’s Books for Today’s Preacher—60; Old Testament Bishop Word Studies—62; New Testament Word Studies—63. Brethren in Christ Church

Authors should address all articles and cor- Cover Photo by Heidi Weaver Ebelt. The Mosque chapel on the Mount of Olives. The chapel was respondence to Editor, the Preacher's Mag- of Omar, which stands on the site of the Temple built on the place where Jesus “wept" over the azine, 6401 The Paseo, Kansas City, MO 64131. in Jerusalem, viewed from the window of a wayward city.

PREACHER’S MAGAZINE (ISSN 0162-3982) is published quarterly by Beacon Hill Press of Kansas City, 2923 Troost Ave., Kansas City, MO 64109. Editorial Office at 6401 The Paseo, Kansas City, MO 64131. Address all correspondence concerning subscriptions to your denominational publishing house. Copyright 1981 by the Beacon Hill Press of Kansas City. Subscription Price: $3.50 per year. Second-class postage paid at Kansas City, Mo. Litho in U.S.A. 2 r ~ Q E lil< li ll J k

by Wesley Tracy HOUNESS- E l Something to Make a Glorious Noise About!

When John Wesley, Adam Clarke, John Fletcher, and to search for some evidence of it in their lives. and the other venerable Methodists of yore weren’t Their best religious leaders left them at the gate of speaking about holiness in a sermon, they were justification. probably just leading up to it. They preached little There was nothing more to do but thank God for else. what He had done for them. Evangelism was rather Right now I’m in the middle of writing a book beside the point with the ghost of predestination about Adam Clarke’s preaching. A study of his 64 looming so ominously on the horizon. And since extant sermons shows that he was a man with one good works could not save them, Adam Clarke ob­ message. He preached holiness all the time. served, they were content to have no good works at The reason that those Methodists turned the all. Further, how happy can you be, thinking that no world upside down preaching holiness is not unre­ matter how you yearn for holiness you must always lated to the times in which they lived. They lived in be a slave to sin? In what ways was a person, even a the ebb tide of the Protestant Reformation. Still Christian, different from a football kicked about at echoing across the Channel were Luther’s teach­ the whim of Satan and sin? ings. Some which were “misappropriated” were: Into this malaise strolls John Wesley, Bible in 1. Man is a horse. If he is ridden by God he is hand, saying fearlessly to one and all that the tulip ridden to heaven. If he is ridden by the devil he of Dort is a vile (or at least imperfect) flower, the is ridden into hell. - Bible speaks of holiness of heart here and now. The 2. If on Sunday morning you see two men, one Methodists expounded the Word, teaching that life­ in a ditch, dead drunk from Saturday night revelry, long slavery to sin was not the Christian’s prospect. and the other on his way to church with a Bible Carrying about a corrupt heart was not required; under his arm, there is no way to know which one is rather, it was forbidden. The springs of the soul, the Christian. they said, can flow crystal clear and clean. The re­ vival was on—people hungering for holiness, 3. As far as sin goes, even the best Christian guided by pure doctrine, sought and found. will have a Romans-seven struggle on his hands as One of Adam Clarke’s favorite ways of treating long as he or she lives. holiness was to tell believers that justification is what Meanwhile, from the mountains of Switzerland, God has done tor us, but you must now hear the Calvin was bugling all sorts of good news, like, “Sin Word about what God wants to do in us. He did not is the instrument God uses to damn those He pre­ belittle justification (he called it the greatest mir­ destines to hell.” When Beza seized this and set it in acle), but he stressed sanctification more—because concrete, and later when it was decorated with the it was the need of the hour. “tulip of Dort,” a strange picture of the Christian Most moderns remember Adam Clarke only for life appeared. his commentary, but he was also a great preacher. By now, even the Westminster Confession, the In an era of pulpit giants he “out-congregationed” creed of creeds, declared that even the regenerate them all. For 52 years he was one of the most would sin in word, thought, and deed as long as listened-to preachers in Britain. In his sermon they lived. All this reduced the life of those with a “Apostolic Preaching,” he said, “Many t^lk much, religious turn of mind to seeking some sort of and well, of what Christ has done FOR us: but how justification by faith (if they were so predestined) little of what He is to do IN u s !. . . He was incarnated,

3 suffered, died, and rose again . . . FOR us, that He kind of secular Pelagianism with no vertical dimen­ might reconcile us to God, . . . [and] blot out our sion. It spreads like poison ivy the idea that man is sins.” What God wants to do IN us, Clarke declares not sinful anyway. What an archaic notion—sin. in the same sermon, is “wash the polluted heart, Don’t try to save people; there is really no sin to save destroy every foul and abominable desire, all tor­ them from. menting and unholy tempers . . . make the heart John Wesley, Adam Clarke, and company had to His throne, fill the soul with light, power, and life.” overcome a world drenched in the ideas that sanc­ Man was not only “fearfully and wonderfully tification came by penal suffering (purgatory) or in made” said Clarke, but he was also “fearfully and the hour and article of death. Those we must over­ wonderfully vile.”1 “How is it that a nature so impure come have even more disturbing views. To the as ours can be purified from all unrighteousness? determinists, holiness is a mere amusing pun on Why, by the Almighty Spirit. . . . that Spirit is called human nature that is completely beside the point. the Holy Spirit because His office is to produce holi­ To the new humanism holiness is a pitiable, not- ness in the nature of man. He pervades that nature quite-funny non-sequitur. —purifies and refines, and sublimes it to himself. It seems to me that the challenge and need for He is given through the blood of the covenant for preaching holiness, God’s will IN us, has never been this very purpose. He comes to accomplish this greater. Timing is so important in the movements of great end . . . [so we can be] justified freely, and men. Holiness—has not her time returned? What do sanctified wholly.”2 men and women need more to hear than that by The Spirit purifies, indwells, and fills the conse­ God’s grace, Christ’s atonement, and the indwelling, crated heart, Clarke believed. The heart was filled purifying presence of Christ’s Holy Spirit, the with all the fullness of God, “emptied of sin . . . and springs of the soul can flow crystal clear, clean, filled with humility, meekness, gentleness, good­ and pure? ness, justice, holiness, mercy, truth, and love to What greater challenge for today, what higher God and man.”3 “The heart in which Christ con­ honor than to have the privilege to preach full stantly dwells, He completely fills and holiness be- salvation? The mere thought is delightful. As we cometh His house forever.”4 “celebrate Christian holiness” in our churches, we “ What then is this complete sanctification? It is might become like the man Adam Clarke described the cleansing of the blood that has not been who, during a preaching service, was so over­ cleansed—it is the washing of the soul of a true whelmed by the Spirit that he was “on the eve of believer from the remains of sin—it is the making making a glorious noise.” ^ one who is already a child of God, more holy.”5 “The Holy Spirit, the Spirit of burning, destroys 1. Adam Clarke, “The Love of God to a Lost World.” 2. Clarke, “The Encouragement and Condescending Entreaty of God the pollution of the heart,”6 and “the carnal mind to Sinners.” [is] totally destroyed and the whole image of God 3. Clarke, “The Family of God and Its Privileges." 4. Clarke, "Genuine Happiness the Privilege of the Christian in This restamped upon the soul.”7 This “certainly points Life.” out a deliverance from all sin . . . and if this be 5. Clarke, “The Family of God and Its Privileges.” fulfilled in man surely sin shall be eradicated from 6. Clarke, “ Life, the Gift of the Gospel; Law, the Ministration of Death.” 7. Clarke, “The Corruption That Is in the World Through Lust.” the soul,”8 for “the sanctifying Spirit . . . condemns 8. Clarke, “The Lord’s Prayer." to utter destruction the whole of the carnal mind”9 9. Clarke, “The Design and Use of the Lord's Prayer." and for those who humbly seek Him the Spirit 10. Clarke, “ The Plan of Human Redemption.” brings “the purification of their hearts from all evil tempers, passions, and appetites; so that they can love God with all their hearts, and worthily magnify His name, and love their neighbor as themselves.”10 A re those forces which seemed to conspire against scriptural holiness in the days of Wesley and Clarke still afoot? It seems to me that the forces which make holiness of heart and life seem impossible, and thus unsought, have diversified and expanded, and are more subtle than ever. They are not only afoot, but quietly dominate the scene. One such force is behavioristic or deterministic psychology. Those of the ilk of B. F. Skinner say that autonomous man is dead, and good riddance, he never existed anyway. Now we know that man is just conscious automata, a lump upon which the environment acts. This is a sort of secular Bezan Calvinism with no vertical dimension. And if we could truly see how this thought pattern saturates the assumptions of our society, we would be alarmed. Another such force is the new humanism, typified by the human potential movement. It has become a REPENT/

is at hamd [HRiST u d* Why I

by Russell Metcalfe.

Pastor, Wollaston Church of the Nazarene, Wollaston, Massachusetts

If the prophet Micah could slate revival services observed, it is those portions of the Bible that today he wouldn’t have to change his sermon out­ cannot be misunderstood that disturb us. And lines very much. He could diagnose the spiritual Micah is a very disturbing voice. needs of our contemporary world before lunch and The Message: Micah’s Pulpit on Main Street prescribe the remedy before the afternoon coffee break. Micah’s pulpit was never in an ivory tower. His treatment of sin was never theory, never just a dia­ His use of language would have to be somewhat tribe against sin in the abstract. Rather, Micah adapted, for we cannot appreciate puns and word­ spoke out against evil that had become incarnate. play in Hebrew. But how M icah’s style would fit us He spoke against specific sins of particular groups now! And if he couldn’t use his native language to of people. His most scathing words were reserved mock towns named for “beauty” and “boldness” for religious leaders who tailored their words for that had actually become places of shame and fear, profit and popularity, a practice which anticipated he could quickly adapt to our language and cry the spirit of Jesus Christ. Micah seems to base his against cities named for “brotherly love” and “ prov­ message on the thesis that our sins center in our idence” that, like all our modern civilization, are filled with hatred and the forgetting of God. religious deviation from simple obedience to God: And if Micah’s masterful use of language fails to What is Jacob’s transgression? impress, his basic message is still communicated Is it not Samaria? What is Judah’s with embarrassing clarity. As Mark Twain dourly high place? Is it not Jerusalem? (1:5, NIV). 5 Social ills, Micah makes clear, begin when man A dark backdrop for a message of hope? A time makes religion serve his needs. Sin begins and when corruption is widespread—similar to our ends in a wrong relationship to God, and then world today? So it would seem—and yet it was becomes manifest in wrong relationships to every­ against this dark background that Micah, refusing thing and everyone else. to compromise in the least with evil, proclaimed The motives of false prophets are exposed with with certainty a message of genuine confidence in loathing and disgust: the ultimate triumph of God and righteousness. “As for the prophets who lead my But the key to Micah’s confidence was not in man’s people astray, if one feeds them power to change man’s situation—but rather his they proclaim ‘peace’; if he does confidence was in the integrity of God. not, they prepare to wage war The Hope: Messiah Will Triumph against him. Therefore night will come over you . . . ” (3:5-6, NIV). M icah’s hope was a statement of faith in the very character of God. When man addresses the The vacuum that existed in the area of moral ills of society he begins his thinking with grandiose leadership was evidently being filled with horo­ schemes for organized human assault on problems scope-type advice and dabbling in the occult, more that are more often than not symptoms rather than than superficially applicable on Main Street today: causes. When man listens to God the focus and “I will destroy your witchcraft fury of his concern align with divine guidance in and you will no longer cast seeking and finding genuine redemption. spells" (5:12, NIV). It wasn’t that Micah would have been afraid to Micah would have little sympathy for “believers” face police dogs or demonstrate against nuclear who consult the daily horoscopes and dabble in proliferation; it is just that he was looking in an the occult and superstitious. entirely different direction for relief. He could see Micah’s treatment of the general moral climate with the eye of faith a time when peace would of his day resonates with our concern for our own overspread all the earth: society; the general climate of immorality, of greed, “The law will go out from Zion ... of widespread covetousness, and of selfish, grasp­ Nation will not take up sword ing materialism are objects of God’s abhorrence against nation . .. Every man and promised judgment: will sit under his own vine... Woe to those who plan iniquity, and no one will make them afraid” (4:2-4, NIV). to those who plot evil on their M icah’s hope was not just in a future worldwide beds!... They covet fields and peace with prosperity and freedom from fear, but it seize them. They defraud a man was in a Person. His hope was that God himself of his home, a fellowman of his would become Judge and Guide. The Prince of inheritance (2:1-2). ”... her Peace would steal almost silently upon the scene: people are liars, and their “. . . you, Bethlehem Ephrathah, tongues speak deceitfully. though you are small among the Therefore, I have begun to destroy clans of Judah, out of you will y o u .. .” (6:12-13, NIV). come for me one who will be Micah promised God’s judgment and His holy ruler over Israel...” He will wrath. And in success-oriented, materialism-mind­ stand and shepherd his flock in ed modern civilization such rugged proclamation the strength of the Lord... can hardly be improved upon. It rings absolutely (5:2, 4, NIV). true to the eternal verities, even as it describes the But finally, Micah saw with the eye of faith, this results of selfishness that fouled Micah’s neighbor­ Ruler would subdue all enemies and bring about a hoods, and corrupts ours today. peace that would be eternal: Micah blasted judges and rulers who let consider­ ations other than plain truth influence their de­ “I will take vengeance in anger cisions. and wrath upon the nations that have not obeyed me” (5:15, NIV). . . . the ruler demands gifts, the judge accepts bribes, the powerful Micah’s confidence is in the integrity of a God dictate what they desire— who will not forever tolerate injustice, a God who they all conspire together (7:3, NIV). keeps and guards His own people, and a God who In our society where rich white people get away is in control even when the moral battle seems lost. absolutely free with what poor non-whites would go This is exactly where men of faith have always to prison for, we can be assured that Micah would stood. And this is where men of faith must remain not merely shake his head quietly; he would speak until the Prince of Peace returns. out in no uncertain tones. Somewhat cynically some Without faith it is impossible to moderns might add that Micah did not have a please him. For whoever would draw church board setting his salary to act as a filter to near to God must believe that he see which truth should and which truth should not exists and that he rewards those be preached. who seek him (Heb. 1.1:6, RSV). 6 Even though written hundreds of years after But both the “do” and the “love” and dynamic, Micah proclaimed his message, it was true then, and the heart of what Micah is trying to com­ and it could have been Micah’s life-verse. municate is that we cannot do justice or love mercy But perhaps the most important part of Micah’s apart from walking with our God. Morality apart message on Main Street is the practical statement from living faith in God is really immorality; the of God’s personal requirement for His people. Liv­ second half of the Decalogue cannot be kept apart ing in the midst of evil and with a hope that seems to from the first; the dynamic of holy living is in the be far in the future. God’s people are challenged to relationship that man can have with God. a simple, reasonable, but total allegiance. To “walk humbly with God” means a deliberate choice to agree with God by faith; to accept His The Standard: A Holy People diagnosis of our social ills, and to throw our full It is not particularly disturbing to listen to a energy into His prescription for those ills. The preacher who is concerned about the ills of “so­ prophet Amos amplified this: “Can two walk to­ ciety.” It isn’t too hard to get lost in an impersonal gether, except they be agreed?” (Amos 3:3). pronouncement about the evils of the day. But as To “walk humbly with God” means also that we listen to Micah, an unmistakably personal note there must be a deliberate change and adaptation comes stabbing through. And it is a very disturbing on both God’s and man’s part in order that continu­ note. ing fellowship can be reality. He has showed you, O man, what is good. God has stooped in love and mercy, and, far And what does the Lord require of you? beyond even what Micah could comprehend, has To act justly and to love mercy stepped into our situation in the Person of Jesus. and to walk humbly with your God (6:8, NIV). But God cannot fellowship with sin. And so man, by And His requirements have not changed to this God’s grace, may choose to be made clean and holy very day. These standards are the standards of a in order that this relationship may continue, and so holy people. that the dynamic for doing justice and loving mercy God is concerned with what I do. Notwithstanding may constantly be renewed. all the nonsense preached in the misapplication of The only hope Micah saw for his people was a the doctrine of salvation by grace, it matters, and it renewal and revival of personal holiness. “Walking matters eternally what we do. No habitual neglect humbly with God” is our only hope today for per­ of justice meets God’s requirements. Sinners do not sonal salvation, for directing our lives into any kind inherit eternal life. of real meaning, and our only hope for making any God is concerned with what I love—with why I do kind of impact on the people that are thronging our the things I do. Right actions spring from holiness Main Streets. No Monastic retreat, or unholy com­ of heart. God requires the right act for the right promise will do for our day. With Micah we must reason. And what we love is the basis upon which proclaim God’s standard—holiness. Then and only we shall hear the words—or not hear—“Well done, then will God’s people become the “dynamic dif­ good and faithful servant!” ference” that will make Micah’s hope reality. ^

Two Books About Preaching the Old Testament Prophets Sonjetljiifg New, Soiqetljiifg Old:

Something old, but classic and the utterances of these heroic Something New: Yesterday’s a must for every preacher is forthtellers,” says the Dallas Morn­ Prophets for Today's World, by Preaching from the Prophets, by ing News. F. B. Huey, Jr. (Broadman, 1980, Kyle M. Yates (Broadman, 225 “If a young preacher could af­ 177 pp., $6.95). This book, by an pp., $7.50). This book gives inti­ ford only one book on the proph­ Old Testament professor at South­ mate glimpses into political, so­ ets, I think this should be the one western Baptist Seminary, has cial, an'd religious backgrounds purchased. Mature preachers, nine chapters which present var­ which help the reader get better too, will find their minds stimulated ious aspects of the preaching of acquainted with 18 great prophets. as they go over familiar ground the Old Testament preachers of Then for each prophet the author with Dr. Yates to point out things righteousness. The author aims at discusses the literary qualities and they have missed on previous presenting these men as human, the profound spiritual values of journeys,” the Christian Century unique, and used of God. Huey the prophetic writings. asserts. says that one aim is to help the Yates gives 20 pages to the preacher start to understand the “ The volume is a compendium message of Micah, making this prophets and learn to think of of facts, stated in crisp compact­ book a foundational aid to the them as friends he wants to know ness, but it is juicy with spiritual theme of this issue of the Preach­ better and preachers with whom truths which spring eternal from er’s Magazine. he shares a mission. Both books available from your Publishing House.

7 Authorship proclamation to Israel. If 7:7 refers to Micah him­ century and a quarter after Micaiah ben Imlah self, we have in addition an intimate glimpse of A stood 400 to 1 against Ahab’s state chaplains Micah’s own faith in Yahweh in the face of deeply to declare God’s word (1 Kings 22), God raised up foreboding circumstances (7:1-6). a namesake of kindred spirit and courage, Micah The question of authorship itself is not necessar­ the Morasthite (Mic. 1:1; 3:5-8), to preach to Samar­ ily addressed in describing the man Micah. The ia and Jerusalem in the latter decades of the eight work nowhere names the actual writer or compiler century B.C.1 What is known of this great man must of the materials or dates that effort. It simply at­ be extracted from the oracles bearing his name and tributes the oracles gathered to Micah, without from Jeremiah 26:18, the only reference to him specifying the ways in which they derive from the outside of the book of Micah. prophet. This contemporary of Amos, Hosea, and Isaiah shared Amos’s Judean peasant roots. His village What we have in this book, as apparently in the home was Moresheth (1:1), probably Moresheth- other prophetic writings, is an anthology of the Gath (1:14). If so, it lay 20 miles southwest of prophet’s words, selected and arranged either by Jerusalem in the low hills linking the Philistine plain the prophet himself or by others in his spirit, or to the Judean highlands, situated on roughly the both. The fact that the book appears to have a lit­ same latitude as Amos’s village of Tekoa, 20 miles erary design unrelated to a historical sequence east on the other slope of those highlands. supports this judgment. There is no a p rio ri reason Perhaps in part because of these common roots that all the oracles must relate to the prophet in among Judah’s little people, Micah shared Amos’s the same way or must have been spoken directly utter disdain for the exploitation of the poor by by him. greedy land-grabbers and crooked merchants and Because of the minimal amount of information we by rapacious (3:2) capital officials who should have possess about Micah, his times and full ministry, taken justice as their very charge (Compare, e.g., the student must proceed with great caution in the Mic. 2:1-3, 8-10; 3:1-4; 6:6-8, 9-12; 7:1-6; with Amos matter of authorship. We have a scant 223 lines of 2:6-8; 3:10; 4:1; 5:11-12; 8:4-6). Like Amos, he was prophetic word out of what one would expect to an incisive “biblical” preacher who brought the have been a significant number of addresses, pre- covenant law intelligently to bear on his own society. Micah also shared Amos’s charismatic creden­ tials for ministry (compare Amos 3:8; 7:14-15). Though he spoke as a prophet, he is not so desig­ *David L. Thompson nated in the book. He self-consciously distinguished is associate professor himself from the professional prophets, repudiating of biblical literature, their “prophecy for profit” and claiming the Spirit Asbury Theological Seminary. of Yahweh himself and an attendant adequacy and sense of justice (3:5-8) as his sole credentials for 8 sumably delivered orally over a period of 25 years Samaria and Jerusalem. In a power vacuum, with or more, in widely varying circumstances. Assyria momentarily unable to press to the Mediter­ For over a century many Old Testament scholars ranean lands, the strong kings Uzziah (Judah) and have been reluctant to grant the oracles of hope in Jeroboam II (Israel) had led the twin kingdoms to 2:12-13; 4:1—5:8; and 7:8-20 as authentic sayings of prosperity and power reminiscent of the days of Micah. This was based in part on Micah’s own de­ Solom on’s glory. scription of his mission as proclaimer of sin and But especially in Israel the appearance of strength ensuing judgment (3:8b). Furthermore, in Jere­ was deceptive. Clear understandings of Yahweh’s miah’s day a century later, Micah was still remem­ holy character and commitment to authentic cove­ bered as the prophet of doom who announced the nant faith had long ago been forgotten in almost all destruction of Jerusalem (Jer. 26:18). The reluc­ levels of Israelite society. Covenant faith had been tance stemmed also from the fact that some of the exchanged for Israelite civil religion, incorporating sayings foresee exile in Babylon (4:9-10) and ap­ “the best” of Canaanite fertility worship (Hos. peared to assume the fall of Jerusalem of 587 2:4-13; Amos 2\7b-8) and natural patriotic fervor in B.C. (7:8-13), both of which seemed to indicate to an amalgam focused mainly on the perpetuation of some a late seventh century or exilic date to these life and government as is, certainly unable to foster critics. strong character or moral resolve. In light of this situation any credible answer on Confidence in the covenant’s blessings had been authorship will of necessity involve the detailed retained (Amos 5:18 ff.; and Mic. 2:6-11; 3:9-11) in examination and, where possible, the dating of each Judah, but little appreciation of the covenant’s law unit of the book. Granted our minimal knowledge of as a mandate for society remained (Amos 2:4-8; the varying situations in which the prophet spoke Hos. 4:1-3). over the decades of his work, it appears unwar­ Israel, and to some lesser degree Judah, was ranted to deny Micah the possibility of uttering struggling with an economic revolution related in oracles of hope as well as doom, at least not solely some ways to the altered moral consciousness. on the basis of the contrasting motifs. The two Smaller landholders, safeguarded before by cove­ themes are by no means mutually exclusive, as nant law now forgotten, were being increasingly Micah's contemporary Hosea well demonstrates. forced to mortgage themselves and their families As for the “Babylonian sayings,” the well-known and finally to sell out to greedy land-grabbers, contact of Hezekiah’s court with the Babylonian becoming slaves on their own land (Amos 2:6; emissaries of Marduk-apal-iddina (biblical Mero- 3:11; 8:6; and Mic. 2:2; 3:2 ff.). dach-baladan, 2 Kings 20:12-19; Isaiah 39) and the The cultural-moral climate was not unlike our Assyrian use of Babylon as a deportation site al­ own and is perhaps best described in the pointed ready by Micah’s time make it unwise to date metaphors of the prophets who critiqued it. Hosea these oracles to Jeremianic or exilic settings without ridiculed the Israelite hot-pants jet set as like a red- further ado. In this writer’s judgment, it is method­ hot oven (7:4ff.) Israel, he said, was a half-baked ologically preferable to assume the materials be­ cake without identity (7:8 ff.), a senseless dove lack­ long authentically to Micah unless there is compel­ ing moral direction (7:11 ff.), and a treacherous bow ling evidence to the contrary. (7:16). Amos styled the indulgent “dainty ladies” of The date of composition of the book as it now Samaria as heifers (4:1). And Micah pictured Jeru­ stands is difficult if not impossible to ascertain with salem’s leaders as cannibals, devouring the people certainty. And whether Micah himself or another is in their care (3:1-3). None of this “constituency” responsible for the literary structure of the work one was eager to hear Micah’s austere views of sin and cannot confidently say. But this writer sees no con­ right and judgment (Mic. 2:6-11). vincing, objective evidence for separating any of The passing of the strong leaders Uzziah and the materials from Micah the Morasthite, and finds Jeroboam, the arrival of the Assyrian presence in no particular reason why Micah cannot have had the person of the Napoleanic Tiglath-Pileser III significant influence on the shape of the work.2 (745-727 B.C.), and the regrettable state of affairs Setting just noted conspired to bring Israel to ruin by 722 Micah prophesied in the decades bounded by B.C. and Judah to the brink of disaster only a few the reigns of the Judean kings Jotham and Heze- years later. Micah apparently began his ministry kiah, 742 to 687/6 B.C. at the outside (1:1). The warning Samaria of impending doom and then, at opening oracle, 1:2-7, announces Yahweh’s appear­ the fall of that city, turned his attention to Jerusalem. ance to smite the North Israelite capital of Samaria. Matters there, though not as far deteriorated as in It is thus to be set in the years before that city’s fall Israel, were equally disturbing to him (1:8ff.). to the Assyrians Shalmaneser V (726-722 B.C.) and The moral and political anarchy of Israel’s last Sargon II (721-705 B.C.) in 722 B.C. It may well days appears graphically in the string of assassina­ have been the catastrophic disorder in Judah’s tions which toppled three of her last five kings in 13 northern neighbor and the increasingly evident years, violence spawned largely over the issue of inner decay that first stirred Micah to declare God’s submission to Assyria. word to that decadent generation. It was in fact an attempt by Israel and Damascus Thirty years earlier no one but the most percep­ to force Judah’s king Ahaz to join them against tive (like Amos) could have foreseen the fate of Assyria that effectively opened Judah herself to Assyrian influence repugnant to true worshippers of A third major theme of Micah’s is the moral Yahweh. Unwilling to trust Yahweh for Judah’s de­ poverty of the clergy. He is outraged by prophets fense (Isaiah 7), Ahaz appealed to Tiglath-Pileser and priests who are inspired more by sheckels than (2 Kings 16:1-9) who was only too happy to “help.” by the shekinah (3:5-8), who cater to the whims of The Assyrian responded by reducing Israel’s ter­ their sensual flock (2:6-11), more eager to gain a ritory by two-thirds and ravaging Damascus (734- hearing than to declare God’s ways (2:11; 3:8). They 732 B.C.). Ahaz preserved Judah, but at the cost of will share the judgment of their misguided hearers, independence and with great moral compromise says Micah. The prophet voices divine disgust under pressure to incorporate Assyrian gods in heard already in Amos (4:4-5; 5:21-24) at exuberant Jerusalem’s worship (2 Kings 16:10ff.). religion abounding in Israel, religion that blithely Not only so, but Ahaz’s moral ineptitude suc­ mouths the old-time cliches but cannot whitewash ceeded in reversing whatever reforms his grand­ the departure of vital faith and true godliness. father Uzziah had accomplished (2 Kings 16:2-4). A fourth main theme of this great work stands in Soon the denunciations of Israel by Amos and stark contrast to the first three. It is perhaps the Hosea were more and more applicable to Judah point of the book as it now stands: the Kingdom will (Micah, chapters 2, 3, and 6), evoking finally the come and God’s Word and worship will yet be prediction for which Micah was long to be remem­ established among His people. Divided by three bered: “Zion shall be plowed like a field” (3:12 and recurring “hears” (1:2; 3:1; and 6:1), the book pro­ Jer. 26:18). gresses as follows through alternating sections of By the time the fall of Samaria (722 B.C.) had judgment and hope, climaxing in a liturgy of faith vindicated the dire predictions of Amos, Hosea, and (7:8-20). Micah, and the results of Ahaz’ policies had become 1:2—2:11 Capital’s Doom Announced clear, Judah was ripe for reform under Hezekiah and Supported (2 Kings 18:1-8). There is evidence that Hezekiah’s 2:12-13 Remnant to Be Retrieved reforms, supported by the preaching of Micah and 3:7-12 Rulers and Prophets Indicted Isaiah, retarded the economic abuses that had 4:1—5:15 Yahweh’s Rule, Now and Then plagued Israel. Whether actual spiritual reformation 6:1—7:7 Yahweh’s Case Against Israel occurred in Judah is another question. Glib con­ 7:8-20 Hope in Incomparable Yahweh fidence in Yahweh’s favor without understanding of the true character of God’s people, which Micah In these oracles for a people far from Yahweh’s denounced (3:9-11), could actually have resulted law, there is promised hope that both they and the from superficial “reform.” nations will one day walk in God’s ways, with Zion Within 20 years of the fall of Samaria, Hezekiah a veritable fountainhead of Yahweh’s law (4:1-5). himself was drawn into anti-Assyrian intrigues (2 For a nation bound to go into captivity,,if not now Kings 20:12-15; 18:13—19:19), so that Judah suf­ surely sometime, redemption and return are offered fered severe reprisals at the hands of Sennacherib (2:12-13; 4:6-10; 5:7-9). Downtrodden Judah is (704-681 B.C.). Micah warned of this devastation in promised victory (4:11—5:9). A nation beset with a lament, 1:8-16, sounding the death knell of Ju­ faltering leadership is promised a Bethlehemite who dean cities around his home region in poetry rich will “be great to the ends of the earth” (5:1-6). with sad Wordplays. (See the notes in the NIV.) The final theme undergirds the entire work theo­ Yahweh miraculously delivered Jerusalem from logically, though it surfaces explicitly only in the Sennacherib’s forces as Isaiah promised (2 Kings concluding doxology. It is the them e of Yahweh’s 19:29-37). But it is probably a commentary on incom parable grace (7:18-20). It is Yahweh’s own Micah’s own audience that this deliverance was character which substantiates both the predictions ultimately misunderstood as proof of God’s uncon­ of doom and the promises as well. Yahweh’s un­ ditional commitment to Jerusalem and the Temple speakable compassion parts the clouds and brings (Jer. 7:1-17). hope. The remnant to be retrieved from the lame and afflicted (2:12-13;,4:6-7) will be a work of His Major Themes grace. And His steadfast love will cast Israel’s sins Two of Micah’s main concerns are (1) widespread “into the depth of the sea” (7:18-20). This prophet departure from covenant law and (2) the coming was more than a disenchanted peasant, railing judgment which he ties causally to that breach of against a society gone astray. He was a man seized faith (2:1-4; 3:1-4, 9-12; 6:1-12; 7:1-6; noting par­ with the grandeur of Yahweh himself. Micah, indeed ticularly the “therefore’s” in 2:3; 3:12; 6:13). We have —“ Who Is like Yahweh!” 'J, seen these already in Micah’s denunciation of the rape of the poor. He is grieved both over the hurt FOOTNOTES suffered by these helpless ones when the law is not 1. Micah is a shortened form of the name Micaiah, “Who is like kept (3:1-3) and over the failure of responsible Yahweh," parallel in form to the name Michael, “Who is like El/God.” 2. Consult the standard critical commentaries and Old Testament leadership which allows the travesty (3:1). He ab­ introductions for detailed discussions of these matters. Especially helpful hors the perversion of the very fibre of society, because they present full summaries from varying perspectives are where men’s good energies are consumed with R. K. Harrison, Introduction to the Old Testament (Eerdmans, 1969); Otto Eissfeldt, The Old Testament: An Introduction (Harper and Row, evil (2:1-3; 3:9-10), where justice and right are swept 1965); and most recently J. Alberto Soggin, Introduction to the Old away in a tidal wave of corruption and graft (3:9-11; Testament (Westminster, 1975). See especially Leslie C. Allen's cogent argument for the Mican origin of almost the entire anthology in The 6:9-12; 7:2-6). The problem is not lack of informa­ Books of Joel, Obadiah, Jonah, and Micah, The New International tion, he asserts, but rather rebellion (6:6-8). Commentary (Eerdmans, 1976), pp. 241-53. 10 i n JKtcah’g ©octrine of <&ob

by Alvin S. Lawhead"

ince the Book of Micah is sary to bear in mind that Micah flection of God’s displeasure with S among the minor prophets, (along with the other prophets of this particular manifestation of Is­ one might reasonably assume the eighth century B.C.) speaks rael’s sin. that any specific doctrinal study out against a background of over It is the glaring lack of justice confined to this book might suf­ 500 years of broken covenant on (miSpat) which calls forth God’s fer from a paucity of material. the part of God’s people. These condemnation. As used here, jus­ However, such is not the case. prophets major on doom and tice carries far more meaning The name Micah means “ who is judgment as expressions of the than our limited forensic under­ like Yahweh?” and as James L. curses incurred by a lack of faith­ standing. It is part of Israel’s Mays remarks, fulness to the covenant stipula­ ethical vocabulary and is the tions and relationships. Thus equivalent of loving one’s neigh­ The name is appropriate for a there is in Micah’s understanding bor. James L. Mays says that book whose range reflects the of God an absolute demand for m ispat is “the tradition of values greatness of God. It is difficult covenant faithfulness expressed and guidelines which govern con­ to imagine a document which in two dimensions—a vertical di­ duct in economic and social af­ could offer in seven chapters mension of relationship with God fairs and the declarations of the a more comprehensive testi­ and a horizontal dimension of re­ courts of elders and heads who mony to YAHWEH. . . . God lationship with others within the managed this realm of life.”2 This speaks and is described as covenant community. consideration was lacking in Is­ God of Israel and of the na­ God’s people are unquestiona­ rael’s national life because of un­ tions, Judge and Savior, ma­ bly guilty of unfaithfulness in their restrained materialistic self inter­ jestic in wrath and astonishing covenant relationship with God. ests such as coveting fields and in compassion, worker of jus­ Micah employs the familiar cove­ houses and seizing them (2:2); tice and promiser of forgive­ nant lawsuit pattern in a classic ignoring common respect for per­ ness. He scatters his people expression found in 6:1-5. The sons (3:2-3); accumulating trea­ and collects them as his flock; basic purpose of this indictment sures of wickedness (6:10); lying he destroys Zion and “resur­ of Israel is found in verse 5, “ . . . in wait for blood and hunting a rects” her; he threatens the that you may know the saving brother with a net (7:2); and most nations with humiliation and of­ acts of the LORD” (NIV), with the appalling of all, prophets and fers them peace.1 implication that they do not re­ priests selling their services (3:5, member. The miraculous deliver­ 11). One is reminded of Jesus’ Within this comprehensive tes­ ance from Egypt and the protec­ statement of principle that you tim ony to God there is ample tion and blessing provided until cannot serve God and mammon. material to set forth a clear pic­ the entrance into Canaan are ir­ With this complete breakdown ture of Micah’s doctrine of God. refutable proofs of God’s faithful­ in the spiritual performance of In the opening oracle in 1:2-6, ness in the covenant relationship. Israel the only course of action the righteous God condemns sin. By contrast the unbelievable un­ left open to God is that of judg­ G od’s wrath against sin is always faithfulness of Israel is implied by ment. The nature of God is un­ based upon his holiness, and this the astonishing cry of incredulity changing and holiness in heart oracle is reminiscent of the reve­ in verse 3, “ O my people, what relationship with God and in life’s lation of that holiness at Mount have I done to you? In what have relationships with others has ever Sinai with such descriptive ele­ I wearied you?” (NIV) Thus the (Continued on page 29) ments as the earthquake and fire. righteous God has a controversy God is also described as coming and contends with Israel. forth—not so much leaving a par­ The horizontal dimension of Is­ ticular place as going forth for a rael’s sin concerns relationships particular purpose, such as war between neighbors within the *Alvin S. Lawhead against an enemy. God comes covenant community. As the forth to display his holy displea­ is professor of cham pion of the poor Micah is biblical literature, sure with sin, and this judgment particularly incensed by the spec­ Mount Vernon begins at the house of God. tacle of the rich oppressing the Nazarene College. But God is never arbitrary in poor, and his repeated demand his judgm ent of sin. It is neces­ for justice and fairness is a re­ j u 11 by H. Mark Abbott, Pastor, Houghton Wesleyan Church, Houghton, Ne\i

MIMIMUM REQUIREMENTS monies were not being rejected per se, the prophets Text: Mic. 6:1-8 clearly indicate that they are worthless unless accom­ Introduction panied by personal devotion and commitment (Isa. 1:11- Micah, a contemporary of Isaiah, was concerned that 17; Amos 5:21-24). Judah was headed for the same catastrophe the Northern Theological and Personal Application Kingdom had experienced in 722 B.C. Thus his book What then does God require? includes heavy doses of divine judgment and God’s Not the “easy believism” so often propagated in requirements for His people. Micah was thus addressing contemporary evangelical circles; religious people, a people whose religion was replete Not the “cheap grace” sometimes practiced; with liturgy, formal observance, and multiplied sacrifices. Not the segmenting of life into “ secular” and Exposition of the Text “sacred” ; The first verses of Micah 6 present the Lord’s case Not the juxtaposition of “social gospel” versus “spir­ against His people. He has an accusation to lodge itual gospel.” against them (vv. 1-2). It is an accusation that, despite His What God requires is the commitment of life in all its history of gracious acts (vv. 4-5), His people had become dimensions to an obedience to a God of love, holiness, weary of Him (v. 3). and justice. As the commentator, James Mays, has put it: Verse 6 seems to begin a series of hypothetical “It’s you, not something God wants” (Micah, p. 136). counter-challenges by the people. In response to God’s This involves not only the personal spirituality and loving accusation of failing Him, they hypothetically respond; relationships, which evangelicals tend to emphasize most, What does God really want from us? but also just acts, along with a quest for justice in the Does He want burnt offerings or sacrifices of oil? world. Does He even desire human sacrifice? New Testament Correlation New Testament correlation for this text is found in the In other words, “Is there some kind of sacrifice which entire Epistle of James. There the writer also emphasizes will satisfy You, God?” God’s concern for personal spirituality (James 4:1-10), The familiar verse 8 is the Lord’s answer. In it Micah loving relationships (James 1:19, 20, 26; 2:8) and es­ cites three things God does require. pecially for just acts (2:1-9, 14-18). In fact, the New 1. He requires that they “do justice.” The prophet Testament counterpart to Micah’s combination of spir­ complains bitterly about the injustices of his day. There itual and social concerns is James 1:27 with its def­ was oppression (2:1-2), marketplace dishonesty (6:10- inition of “ pure religion.” 11), violence (6:12a; 7:2), and the leaders accepted bribes and dealt corruptly (3:11). These characteristics Suggested Outline offended a God of justice. The message could follow a Question-Answer format 2. He requires that they “love kindness." The great I. The Question—What do you want, God? Services of Hebrew word used here is difficult to translate simply. worship? Sacrificial offerings? The RSV footnotes it “steadfast love.” “ Mercy” is the NIV II. The Answer—This is what I want—All of you. rendition, while NASB footnotes it “loyalty.” It refers to A. Walk humbly with God. an attribute of God—an unconditional, faithful love to all B. Love kindness. mankind, and particularly those in covenant relationship C. Do justice. with Him. This quality is also to characterize the servant Possible Illustrative Materials of God. We too are to love faithfulness, mercy, loyalty, Regarding God’s desire for total commitment of our steadfast love, and seek to demonstrate these graces in whole selves: our lives. On one occasion when a preacher was making a stirring To demonstrate this divine attribute is to love un­ appeal for a sacrificial love offering for mission work, all conditionally (Luke 6:32-35), to love actively, (1 John present were moved to give liberally. In the congregation, 3:18) and to love faithfully or loyally (Gal. 5:22). however, was a little boy whose heart had been deeply 3. God requires that they also “walk humbly" with Him. touched by the preacher’s words. Vet he had no money The Hebrew can be translated “walk carefully” or “cir­ to give. His distress grew more acute as the offering plate cumspectly.” drew nearer, until suddenly he seemed at peace. To the This is the life of careful, personal piety, which was in amazement of the usher who handed the plate to him, contrast to the merely formal, external religiosity which the boy placed it on the floor and stood in it. He gave often characterized Micah’s day. Though religious cere­ himself to the Lord. raxns or m icah I William M. Boggs, Pastor, First Church of the Nazarene, Los Angeles, California ^

Regarding the combination of spiritual and social none who passes over transgression, concerns: none who predominates in mercy, not wrath. According to Donald Dayton, the early Wesleyan Meth­ (See also Neh. 9:17, Pss. 86:15; 103:8, 145:8; Jonah odists “tested the spirituality of a church by its commit­ 4:2.) ment to reform but refused to substitute reform for piety There is none other whose basic character is .. . Wesleyans often spoke of the conjunction of piety and forgiving love, and who thus can deal justly, but also radicalism, claiming to excel in both areas” (Discovering in mercy, with our sins. an Evangelical Heritage, p. 77). B. He is also unchanging in steadfast love. Here again is the great Hebrew word of Mic. 6:8, “Contemporary stereotypes are shaken by the realiza­ referring to the divine attribute of unconditional, tion that the major financial backing and organizational faithful love to all mankind and particularly those in leadership behind the abolitionist crusade derived from covenant relationship with himself. the man who founded Dunn and Bradstreet (the Wall It is thus His incomparably forgiving nature and Street credit rating firm) and his silk merchant brother. His unchangingly steadfast love which we face when Lewis and Arthur Tappen were two of the most prominent we repent of our sins. and wealthy businessmen in pre-Civil War New York. Yet these two men so threw themselves into the reform II. What God Does movements of the era that one tribute after Arthur’s death At least three activities spring from the divine affirmed that, ‘In the slavery agitation, its beginning, its attributes. extent, its power, its results, it may be said without a A. He will have compassion on us. question that Arthur Tappen was the pivotal center of “Compassion is the tender care lavished by a the whole movement’ ” (Dayton, p. 63). stronger on the need of one who is related to him in some way” (James Mays, Micah, p. 168). —H. Mark Abbott B. He will deal with our sin. Three Old Testament words for sin—iniquity, HOW GOD DEALS WITH SIN transgression, and sin—are used to encompass the totality of the problem. The phrases pile up in the Text: Mic. 7:18-20 passage in description of God’s gracious dealings Introduction with man’s basic problem. He “pardons . . . passes While Micah begins with a portrayal of God’s wrath, . . . treads underfoot . . . casts into the depths of his prophecy concludes with praise of divine mercy. the sea.” God’s forgiveness and mercy would in the future be C. He will demonstrate steadfast love and mercy. evidenced in the restoration of His people, following their The recipients of God’s steadfast love and mercy years of exile. are the representative Jacob and Abraham. To these It is suggested that these verses are a hymn to be two God had entered into a covenant oath which sung by a congregation. In fact, these words are read could be depended on and which influenced all of annually by Jewish worshippers on the Day of Atonement. God's people. In Exod. 34:6-7, after the sin of Israel, God revealed Theological and Practical Application himself to Moses in much the same light. He is the God Though God is a Being of justice, expressed in wrath, who, in mercy, deals with sin in justice, but also with as amply illustrated in the rest of Micah, He is at heart a forgiveness. God of forgiveness, who desires to deal with the sin Exposition of the Text which offends His justice and separates Him from man­ The text moves from a discussion of what God is like kind. Even when He judges, it is in love, particularly (verse 18) to what God does (vv. 19-20). The outline of a with those to whom He is bound in covenant relationship. message might well follow these clear thematic divisions It is judgment with a view to restoration. of the passage. New Testament Correlation I. What Is God Like? The centrality of divine love is expressed in 1 John 4:8; A. He is incomparable, as suggested by the rhetor­ the steadfastness of His love in Romans 8:33-36; and ical question which opens verse 18. The very name His predisposition to forgive in 1 John 1:7-9. The Cross, of the prophet means “Who is like Yahweh?” where Jesus, the Son of God, became the Sin Offering, “Who is a God like Thee?” There is fulfilling both the just demands of God’s law and His love, none who pardons iniquity, is the epitome of how God deals with sin.

13 Potential Illustrative Materials The New Testament book which quotes this passage as Quote from Leslie Weatherhead, Prescription for An­ foretelling the birthplace of the Messiah is Matthew. This xiety, p. 72: was important to Matthew's primarily Jewish audience. He “The forgiveness of God is in my opinion the most points out that even the birthplace of Jesus is consistent powerful therapeutic idea in the world.” with Jewish prophecy and the fulfillment of God’s re­ demptive promises to the nation. As Augustine so aptly Once Lincoln was asked how he was going to treat the phrased it, “ The New is in the Old concealed, the Old is rebellious Southerners when they had finally been de­ in the New revealed.” feated and had returned to the Union. The questioner We are given a beautiful illustration of the implacable expected that Lincoln would take a dire vengeance, but commitment of God to carrying out His purposes in he answered, “I will treat them as if they had never been history. God cannot be thwarted by sin, captivity, or mili­ away.” It is the wonder of the love and forgiveness of tary superiority. We may grow impatient and complain, God that He treats us like that. _ ^ ^ar/c Abbott but He moves constantly and consistently to the time when all people live under His reign in humility and surrender. “WHEN LIFE COLLAPSES, HOPE REMAINS” One of the finest preaching resources for Micah (or any other prophet for that matter) is Kyle Yates’s Preach­ Text: Mic. 5:2 ing from the Prophets. Yates has this to say about the The writer of this text is a man who lives in the midst passage: “Little Bethlehem is to be signally honored in of great catastrophe. His country is defeated, cities are the coming of the Anointed One who [is to] stand and being destroyed, the countryside is being pillaged, the feed his flock, gather the residue of his brethren, establish nation’s leadership is being taken into exile. them by divine power and universal influence, protect This chapter begins with this claustrophobic pro­ them from the nations, make them a supernatural in­ nouncement: “Strengthen your walls, O walled city, for a fluence among many peoples, remove the love of militar­ siege is laid against us. They will strike Israel’s ruler on the ism and idolatry from them, and establish His name cheek with a rod” (NIV). As you read the Book of Micah, among them forever." the overwhelming sense of anguish and suffering comes Yates continues, “This picture of a divine Conqueror through again and again: pain like “ a woman in labor” is to find its fulfillment in the Christ who won His victories (4:9, NIV); “ Zion will become plowed like a field, Jeru­ not by might, or by power, but by His Spirit. He came as a salem will become a heap of rubble, the temple hill an lowly babe from remote Bethlehem to bring salvation to a overgrown mound” (3:12, NIV); God has “ planned a dis­ world so sorely in need of a Saviour. When the Wise aster against this people, from which they cannot save Men came to Jerusalem seeking the new King they were themselves” (2:3, NIV). guided to Bethlehem by this seven hundred year old word The prophetic message for this situation is bleak from Micah (cf. Matt. 2:6; John 7:42). To that little city indeed! It is filled with the sense of divine punishment for came the highest event and the holiest personality in all the sins of the nation. These sins chronicled in Micah have Israel’s history.” been summarized as follows: Resources for Study 1. Oppression of the poor (2:2, 8-9; 3:1-4) My Servants the Prophets, Edward J. Young, Eerdmans 2. Unscrupulous use of power (2:1 f.; 3:10) Radical Voices in the Wilderness, Robert Sanders, 3. Lack of integrity (6:12; 7:2-6) Word. 4. Reckless scorn of religion (3:5-8; 5:12-14) Preaching from the Prophets, Kyle Yates. 5. False prophets (3:5, 7, 9-11) 6. Greedy corruption in church and state (7:3) Sermon Suggestions Your sermon will want to emphasize the certainty of This was a tarnished time for people whom God had so God’s purpose and His steadfastness even in the midst of miraculously delivered from Egypt and so graciously chastisement. This is the source of hope for the Christian established in their land. whose life collapses. Beyond the pain of the present But our text sparkles with hope. It is set in the midst of moment is the redemptive activity of God. sinful pronouncements, military destruction, and religious Even though some believe this passage was originally confusion. But the prophet is able to see beyond the written concerning the birth of David, the New Testament gloom of the present predicament to a new kingdom of tells us it is wonderfully fulfilled in the birth of Jesus, who the redeemed. He is able to interpret divine activity in the is the ultimate grounds for our hope. exile and see an opportunity for the evangelization of We must clarify the Christian hope and disassociate it other nations through the efforts of the dispersed Israel­ from the easy optimisms that may mislead it. We have ites. believed in something called progress. We are not sure Bethlehem is singled out as the geographical center for just what it means, but it is a nice word, pleasant to think God’s redemptive activity. We know from 1 Sam. 17:12 about. It makes us feel better to think that everything is that it was the birthplace of David. The author marvels at getting better and better, that we are living in a higher what a great movement came from such a small place. movement unfolding like an upward escalator and thus From this obscure village came a line of kings who ruled the march of progress is inevitable. We have no business Judah for almost 500 years. The Davidic reign is viewed putting our hopes in the illusions of this world or losing as the Golden Era of Judah. In prophetic language, our hope when man-made dreams turn out to be de­ David becomes the prototype for the coming Messiah. ceptive. There emerges a strange mixture of nostalgic longing for Where should our hope be placed? The Psalmist stands the good old days and hopeful anticipation for the coming with us and with Micah when he reflects, “Why art thou Day of the Lord. cast down, O my soul? and why art thou disquieted in Just as tiny Bethlehem was once the spark by which me? hope thou in God" (Psalm 42:5). God ignited the destiny of Judah, Micah hopes for the time when God will again send a mighty deliverer to His Illustrations people, and “restore the former dominion” of kingship 1. Do you know that a pearl is formed when a grain of (4:8, NIV). sand inbeds itself in the mantle of an oyster? And because the oyster is irritated it secretes a milky fluid that coats rooted and grounded and issues forth from him as revela­ the grain of sand that is irritating it and makes it bearable. tion to man. God deals fairly with men and they are to deal Hope is the substance of the pearl given off because there fairly with one another.” is a problem, or a dissatisfaction, or an immediate It is this firmly grounded faith in the nature of God’s failure, and he coats it and makes life bearable that mercy and its demand for a just human response that would otherwise be unable to endure. If hope dies, there keeps Micah vigilant for the salvation of God to draw near. is no reason for our strivings. “But as for me, I keep watch for the Lord; I wait in hope 2. Karl Barth tells a story about a man who was a for God my Savior; my God will hear me.” prisoner of war during World War II. For years he was Resources for Study held captive in a POW camp and cut off from any com­ *Radical Voices in the Wilderness, Robert Sanders, munication with his family. He didn't know if they were Word. The Interpreter’s Bible. alive or if they were dead: if they were waiting for him or if they had been carried away. And as the years wore on, Sermon Suggestions slowly, a piece at a time, the man began to die. Not from Your sermon must deal with the consistent sense of any external circumstances, but rather from an internal injustice present in this passage while emphasizing God’s condition, until finally, after several years of slowly wast­ expectation for Christians to be deeply committed to ing away, just at the verge of dying, there came a letter bringing about a just society. Our own society is familiar one day. Grimy and soiled from being passed from hand with the tone of despair that this passage creates. With to hand, the letter had no return address, but simply the Three Mile Island reminding us that our nuclear rose has -man’s name, and as he opened it the letter said, “We are thorns and Watergate echoing that the land of the free alive. We love you. We are waiting for you.” His family and the home of the brave may become the land of the had signed it. Suddenly his circumstances were turned spree and the home of the knave. Americans have around, and he was able to survive because there was learned about the illusions of manmade dreams. kindled within him a hope that beyond his immediate One struggle for you will be to formulate a definition circumstance there was a reason for hopefulness. Now in of justice. The preceding passages and especially the key just such a way as Christians we have a letter that we verse in 6:8 affect this pericope and should be included have received. It says, “ I am alive. I love you. I am waiting in the sermon. The most preachable text seems to be 7:7. for you. —William M. Boggs Above all, show your people the reasonableness of God’s requirements, the unchangeable demands He makes of the committed disciple, and the dependability “THE VIGILANT FAITH” of His salvation purposes. This will produce a vigilant Mic. 7:1-7 faith in them. Understanding the Text Illustrations This passage begins with an illustration of a man who Suppose you met a person on the New Jersey side of visits the orchard after the harvest is concluded. He the Hudson River near New York City who was obviously searches in vain for good fruit, but “there is no cluster of a stranger and who didn’t know where he was. Suppose grapes to eat, none of the early figs” he craves (7:1, also, that he wanted to go to New York City, but that he NIV). In despair he observes, “ The godly have been swept was not sure of the direction. At the moment he was walk­ from the land; not one upright man remains” (7:2, NIV). ing towards Newark, in the opposite direction. You would The prophet Jeremiah will later begin a similar vigil, in tell him to turn around. “ Do you see that building looming search of a righteous man (Jer. 5:1). up over the horizon? That's the Empire State Building. But Micah is completely disappointed. The season that That’s the constant element that’s fixed. Walk in that blossomed Israel’s morality is over. The ethical fruit so direction and you will finally get to New York City.” pleasing to the Lord of the vineyard has disappeared. In — William M. Boggs ^ its place there is a pervasive corruption where “the ruler demands gifts, the judge accepts bribes, the powerful dictate what they desire” (7:3, NIV). The power structure of politicians, judges, and leaders collaborate against the helpless victims of the country. Even the best leaders are no better than a brier. There is apparently a complete loss of confidence in the morality of the government. This great tearing of the moral fabric is producing a “time of great confusion’’ (7:9, NIV). This disintegration has produced a rampant paranoia that even suspects friends and family. But Micah remains a firm advocate for justice. His belief in justice is firmly rooted in what he believes about God. The heart of his message is found in the preceding passage, “What does the Lord require of you? To act justly and to love mercy and to walk humbly before God” (6:8, NIV). Micah clearly believes in the activity of God in history, and the mercy of God towards man. But he also calls for a response that is demanded of man. There is a demanding claim that our faith lays upon us. Robert Sanders points out, “In his own mind, he is making an appeal to the only real standard there is for justice. It is not a standard that has evolved in the course of history as mores and conventions. It is a standard rooted in the very nature of God. In God all justice is 15 gument that God has never inten­ ded for men and women to live without hope. It is therefore to be HOPE ALSO IN OUR TIME understood that when a person or a people do not have hope there by Harvey E. Finley* are reasons for the lack of it, this lack having its opposite—hope­ lessness. This is to say that just as hope arises out of a certain “Life is not worth the living” ered more righteous than the de­ manner of living, so hopelessness or “Stop the world, I want to get stroying nation (see Isa. 10:5-6; follows as the result of a certain off”—these or similar expressions Hab. 1:5-13). It is therefore dif­ but different manner of living. of deep dissatisfaction and de­ ficult not to hear prognostications The first step in moving toward spair are often heard in these rather frequently made concern­ having hope is that of identifying times. They are typical expres­ ing the current international and denouncing that which robs sions of those who have pursued scene. a person or a people of hope. to the limit a self-centered, plea­ Considering trends that are Micah was moved by the Spirit of sure-seeking way of life constant­ dominant in the world, the future God to speak forthrightly and ly paraded before us in media presents a very bleak prospect in specifically about causes of advertisements and programs, as the mind of many, including, no hopelessness and despair of his well as in many other ways. These doubt, a surprising number of time. are thoughts expressed by per­ Christians. The question which This history of man in going his sons who experience a gnawing may well be on minds during sinful way has been that of not void of meaninglessness deep in these times is perhaps: What merely disregarding God’s laws the caverns of their souls, for does the future really hold for us, but also of manifesting arrogance such thoughts result when there and wherein lies our hope? The even defiance by his behavior be­ is no hope. purpose of this article is to set fore God. This kind of behavior Preachers of the Word of God forth hope as it may be perceived arises out of forsaking God for have always had reasons to pro­ through Micah who lived also in other gods and shows itself in claim that any nation which for­ bleak, dismal days. various destructive ways, as Mi­ gets God or fails to give God due cah and his older contemporaries place in individual or national I. Hope Grounded in God’s knew all too well (see also Amos life travels the road to destruction Faithfulness 2:4-8; 3:13—4:5; Isa. 5:8-25). (see Ps. 9:17). In this regard Many in Micah’s time, as well Since the history of Micah’s there are also an increasing num­ as in ours, probably felt strongly time was that primarily charac­ ber of analysts of the internation­ that the wicked should receive terized by rebellion and defiance al scene who for various reasons their due, that God indeed should before God, Micah was called to are warning not only of the deca­ pour out His wrath to the destruc­ point out to the people of his day dence of Western Civilization, but tion of the wicked and their ways. that the many wicked deeds of its threatened demise. They see However, the problem with Mi­ their lives provoked God to an­ the Soviet's plans for global con­ cah’s listeners and also with his ger. He also realized the close tie quest proceeding on schedule, “Christian” readers today is that between their evil ways and their perhaps ahead of schedule. of properly identifying the wicked hopelessness and despair. Fur­ Concerning the present inter­ upon whom the judgment of God ther, he denounced specific sins national scene, Western Civiliza­ should fall. Now in M icah’s speak­ in the hope that eyes would be tion in its earlier history gave sig­ ing about judgment with its con­ opened to see these sins as the nificant place to the Bible and sequent destriction, what does cause of their having ho hope. biblical-based values, but in re­ he have to say to us that has The list of sins Micah de­ cent times millions identified with direct or indirect bearing on hav­ nounced is a shocking list in view Western Civilization have, by and ing hope? large, cast aside the Bible and its of the fact that his nation under­ A. Identifying and Denouncing values for living. In doing this, stood itself to be the people of they have in effect cast God aside Causes of Hopelessness God. too. Thus there has been a sig­ It may be asserted without ar­ First, he denounced the com­ nificant turning away from God to plete flip-flop of values (3:2a) pursue a godless, self-serving which was expressed in a number way of living. of ways: devising schemes to In comparable previous in­ impose severe economic oppres­ stances, as the case with ancient *Harvey E. Finley sion on the struggling poor (2:1- Israel in Micah’s time, God used is Professor of 2); abhorring justice and pervert­ a pagan, wicked nation as the Old Testament, ing judgm ent or decisions in the “rod of His anger” to bring judg­ Nazarene Theo­ courts (3:6); building political logical Seminary. ment upon Israel, who on some power through bloodshed (3:10). counts would have been consid­ Second, he denounced trust in horses and chariots, this going ered to Moses that should they, with God’s previous mighty acts hand in hand with a backslidden Israel, forget Him and develop a in the history of His people. condition (see 5:10-11). Like Isai­ self-reliant attitude after settling Micah apparently knew what ah, he stressed that trust should in their land, they could with cer­ these were and their significance, be wholly in God, not in what has tainty expect severe judgment to for he referred to the great act of been made by man nor in de­ com e upon them (see Deut. 8:11 - God calling or electing the fore­ pendence on man. 20). fathers Abraham and Jacob Third, he denounced the man­ Micah, a spiritually perceptive (7:20) with the understanding that ner in which their rituals and and sensitive person, recognized God would show faithfulness to ceremonies had become a for­ to his dismay that the people of His promise made to them. malism, with no redeeming or his day had either forgotten God He also knew full well the sig­ life-changing impact on them or rationalized their ways of living nificance of God’s mighty act in (see 6:6-7). He was moved, then, to the point of believing they had bringing his forbears out of to state what God’s requirements God’s favor and blessing regard­ Egypt, with the understanding really are (6:8), and to show how less of how they acted. He refers that God still was intent on man­ different from what they had sub­ to their flippant, arrogant attitude ifesting himself in a marvelous stituted for them. that God was not at all serious way in their behalf (7:15). He was F o u rth , he denounced their about sending judgment on those fully aware that he and his fellow outright idolatrous worship (5:10- who disregarded His statutes. He countrymen were in the “prom­ 15). recounts how after apparently ad­ ised land” wherein they had be­ Finally, he was led to declare mitting to abhorring justice, per­ come a great nation. the sure judgment of God upon verting all equity, and building At the same time he was fully his sinful fellowmen. He made it the city with blood, giving judg­ aware that conditions being what clear that his people, his nation, ment for a bribe, prophets divin­ they were, there was the prospect would experience devastation ing for money—after all this they of the land spewing out another and destruction at the hands of a could still say they were leaning impure people occupying it, simi­ pagan, ungodly nation (see 1:8- on the Lord and assert, “Is not lar to what happened to the Ca- 16). Micah therefore took an im­ the Lord with us? No evil shall naanites, his ancestors serving as portant step toward hope by come upon us” (3:11). God’s instrument of “purification” speaking forthrightly concerning Micah, like his prophet con­ (again see 1:8-16; compare Deut. the sins of his people, for their temporaries, was convinced God 9:4-5); Lev. 18:24-28). These and sins were the cause of their hope­ would not ignore the widespread other considerations were most lessness. brazenness and apostasy of his forceful reminders that God in­ B. Hope Rests on Belief in Divine people. He was keenly aware that deed had acted mightily in the Judgment upon the Wicked God is indeed Sovereign Lord in midst of His people up to Micah’s the world, that He does indeed It seems rather strange to as­ time, and that He would act reign. This he knew from his sert that hope has, for Micah, its mightily in days ahead. basis on, or begins in, the belief knowledge of the history of his Micah thus readily understood in divine judgment upon the wick­ people. This he knew also from that God had been realizing and an unshakeable belief deep with­ ed. However, here aspects of at­ would continue to realize His pur­ titude and of religious under­ in his heart. pose in the world. It was out of standing are inherent in his bold He thus recognized readily that this understanding, as well as be­ judgment to come upon the sinful denunciations of sin and procla­ ing moved by the Spirit of God, people of his day was a confir­ mations concerning the future that he spoke in specific terms mation of God’s faithfulness to which are very suggestive in this with great hope for the future. His word. Wherein, then, is there regard. A. M icah’s Expectation Con­ a better basis for hope than in A note of certainty character­ cerning a Ruler out of Bethle­ God who is Sovereign Lord being ized Micah’s denunciation of the hem faithful to His word? From Micah, evil of men’s lives of his time. Micah’s most startling state­ we would understand, there is What was the basis for this cer­ ment about the future concerns a ■ none. tainty? Its basis was in the strong ruler expected to come from the belief that God, having given His II. Hope Is the Belief God Is relatively insignificant town of word, would keep His word. Thus Realizing His Purpose in the Bethlehem of Judah. This an­ the hope of all the prophets, in W orld nouncement is part of a predic­ this instance Micah, was not a While the basis for hope for tive unit, 4:1—5:15, characterized matter of wishful thinking. Rather, Micah was the firm conviction that by oscillation between the proph­ it was a matter of resting on a God is faithful to His word, the et’s present and future. This unit belief basic to hope, namely, the essence of hope for him was the or passage begins with general­ belief that God is faithful to His unshakeable understanding that ities applicable to the completion holy character or to himself and God is realizing His purpose in of the realization of God’s pur­ that He keeps His word. the world. This latter belief or pose in the world (see 4:1-5). It Micah no doubt remembered understanding is the other side of includes allusions to times of dis­ that God had declared many cen­ what may be said about hope in tress during captivity and exile turies earlier in revelation deliv­ M icah’s prophecy. It has to do (Continued on page 23) g U K E US EVER WAS t z £ by Wesley fra cy

n following the typical steps of homilectic pro­ Listen here, you haughty heads of Judah, I cedure from exegesis to proclamation, these You, to whom justice is a vile stench in the nos­ K steps will be taken. trils, Establishing the text. You who are always twisting righteousness H Examining the Literary and Critical Concerns. so that you can legally violate the ethical, Exploring the Historical and Sociological Setting You have built your political and commerical © of the Text. empires in Jerusalem, Affirming the Theologies of the Text. And your great ranches in Judah The Semon: “ Nothing like Us Ever Was.” On the lifeblood of the poor, by violent injustice. z Your wicked oppression is blatantly obvious: 1. ESTABLISHING THE TEXT The judges and politicians sell justice to the highest bidder, a poor man has no A. Language Study chance. The first thing to do in establishing the text is to The priests are priests only because they bring language study to bear on it. Study the key hope to fatten their wallets by extorting words and, if your Hebrew is up to date, make your graft. own literal translation. Here is a literal translation The prophets slant “God’s” message according of the text which I am able to offer only with the to the whims of their paying customers. “help of my friends.” Then you have the audacity to mouth, “In God we trust, 9 Hear this, O heads of the house of Jacob, He is blessing us as we butcher the poor. ” O rulers of the house of Israel, You think He will be pleased with you because of who regard justice as an abomination, your puny sacrifices and because His and make crooked all that is straight, Temple is in your city. 10 who build Zion with bloodshed, “Surely no disaster can come to us, God’s chosen," and Jerusalem with violent unjust deeds. you bleat. J / N i 11 Its heads make judgments on the basis of a But hear this and get it straight. Your sweet bribe, tradition of the invincibility of Jerusalem and and its priests teach for the sake of reward, the Temple is dead wrong. and its prophets practice divination for Because of your violent oppression of the poor, money. your violation of covenant law, and your But they lean upon Yahweh, saying, mockery of everything Yahweh stands for, “Is not the Lord in our midst? your precious holy hill will be plowed like Harm cannot come upon us.” a cornfield, and your blood-built city will 12 Therefore, on account of you, be wrecked. Zion will be plowed like a field, The very mount of the Temple hill in which you and Jerusalem will become a heap of ruins, trust will become a deserted hill of scrub and the mount of the house, thicket-covered brush, for God will judge you and forsake you. heights.

B. Compare English Translations 2. LITERARY AND CRITICAL CONCERNS After language study, compare several English A. What Is the Literary Form? translations. A line-by-line comparison of the literal This is a poetic doom or judgment oracle, and reading with the KJV, NASB, NEB, and RSV reveals follows the standard form for such writings: little variance. Overall, the NASB seems closest to the Hebrew text. The NEB takes the most liberties. I. REASON None of the English translations consulted pre­ A. Introduction: lines 1 and 2 of v. 9. serves the line “who regard justice as an abomina­ B. Accusation: lines 3 and 4 o f v. 9. tion.” All except NEB render the line “abhor justice.” C. Development of the accusation and the This carries the meaning quite well, but may lose case against rulers, priests, and prophets, some of the force of the original. The NEB changes vv. 10-11. the meaning by rendering “you who make justice MESSENGER FORMULA hateful.” “Therefore on account of you”- -v. 12. Beyond this, variance seems to be largely a matter of selecting English synonyms. Thus, thank­ III. ANNOUNCEMENT OF JUDGMENT (v. 12) fully, there are no major textual problems to un­ A. Intervention of God (implied). tangle. B. Results: Jerusalem and the temple will be laid waste.1 C. Make the Text Your Own Next, in order to make the passage your own, This same arrangement of data can be seen in make your own interpretive rendering in English other judgment oracles in Hos. 2:5-7; Amos 4:1-12; vernacular: Isa. 8:6-8; and Jer. 5:10-14. 18 From Exegesis to Proclamation—Preparing to Preach from Micah 3:9-12

B. What About Authorship? and immorality, Micah majored on the social in­ The critical concensus is that the text is the work justice which prevailed. Perhaps he himself had of Micah himself. Even those who vigorously look been disinherited by those who turned aside the for such things find no lurking redactors or hidden poor in the gate in order to join field unto field. At editors in this text. least he knew people who had been so treated. C. What Is the Function of the Text in the Book of B. When Did He Prophesy? Micah? The preface to the book says he preached during The passage, 3:9-12, forms an effective climax- the reigns of Jotham (740-736, all dates are B.C.), summary to most of what precedes it, especially to Ahaz (736-716), and Hezekiah (716-687). It appears, chapters two and three. however, that Micah anticipated the Assyrian in­ D. What Criticisms Should Be Noted? vasion of Samaria, so he would have been active First, Micah’s reference to the “house of Jacob” before 721. We are sure that 3:9-12 was preached and the “house of Israel” could be misleading. They during the reign of Hezekiah—Jeremiah so testifies. are usually used to designate the Northern King­ Micah may have delivered the text near the time of dom. But in this case, they refer to Judah as the Sennacherib’s invasion of Judah in 701. threatened loss of Zion makes clear. Second, Micah challenged a sacred tradition C. What Was Happening on the International which even Isaiah may have held dear. That was Scene? the long-standing notion that Zion could never fall During the late eighth century, Assyria was fran­ because it was, after all, the dwelling place of Yah­ tically trying to hold her empire together. As long as weh. Micah did not merely edit the old and sweet Judah behaved herself, paid her tribute (she had tradition; he thundered that there was no truth in it. become a tax-paying member of the empire in 734), This took pioneer courage. and avoided entangling alliances, Assyria was will­ E. What Is the Canonical Function of the Text? ing to let her alone. A period of prosperity for Is this passage quoted by other canonical writers? Judah ensued. Trade was expanded and commer­ If so, what use do they make of it? As far as I can cial farming flourished at the expense of the peas­ tell, Mic. 3:9-12 is not quoted by any other canonical ants. Uzziah had set the example (742) by develop­ writer in the New Testament. This text does appear ing an expanded system of crown lands. By the in an Old Testament book—Jeremiah. There Mi­ time that Micah roared his message on Jerusalem’s cah’s prophecy of the destruction of Jerusalem and Wall Street there had been a long period in which the Temple is cited by the elders of Jerusalem in the poor got poorer and the rich got richer. The rich order to save Jeremiah from execution for making were lolling on comfy couches of ivory gulping wine the same prediction that Micah had. This is found in by the bowlful and doping out schemes to grab Jer. 26:16-19. This use of the text signifies three another 40 acres. Micah’s contemporaries who things: (1) the elders believed that the destruction joined him in protest included Hosea, Amos, and spoken of by Micah was averted by the repentance Isaiah. of Hezekiah; (2) the words of Micah became a tradi­ tion of their own, being so remembered some 100 D. Who Were the “Rulers” and “Heads” Chal­ years later; (3) this introduces a theology that frees lenged by Micah in Verse Nine? Yahweh from geographical limitation. Hezekiah was the current king. For strategic reasons, Micah did not call him by name. But doubtless he was to be included among the “rulers” 3. EXPLORING THE HISTORICAL AND SOCIO­ (qSism) and “heads” (rd’s). These terms were used LOGICAL SETTING OF THE TEXT synonymously for Jerusalem officials. In Micah’s A. Why Is Micah called the Peasant Prophet? day, appointed officials administered justice (or an M icah’s name means “ Who is like Jehovah?” He unreasonable facsimile of same). Formerly local was from a small Judean town called Moresheth, elders and tribal chiefs had done this. which was some 20 miles southwest of Jerusalem The appointed officials were supposed to be the and about 6 miles from the Philistine city of Gath. servants of Yahweh with an obligation to preserve Moresheth was located on the Shephelah between His Lordship over the land. But they had come “to the Philistine plain and the hill country of Judea. think of their authority in terms of the new context His family was probably insignificant, or else the of the monarchy and pattern their practices after family name would have been used to identify him. its use of power.”3 Doubtless, Micah was a son of the soil. “Himself a A brief description of the simple agrarian society peasant, he becomes the spokesman of peasants” in which Micah lived can shed further light on who (ICC).2 Living between the hill country and the and what these rulers were. The upper ruling class plains, he had a firsthand view of the friction of the comprised some 1 or 2 percent of the population. A two systems of land tenure that operated in Judah. second echelon of the upper class was made up of Further, since Rehoboam had fortified Moresheth, royal retainers and religious leaders. Beneath them he had plenty of opportunity to see how the military a few merchants and artisans operated. At the bot­ and government officials who were there operated. tom of the societal ladder sprawled the “expend­ While other prophets designed sermons on idolatry ables and degraded”—beggars, prostitutes, and 19 outcasts. The largest group was the peasants, stop these daybreak brokers, for the power to do it making up some 80 or 90 percent of the popula­ was in their hand (Mic. 2:1). Micah further specifies tion. Micah and his aching neighbors were part of the crimes as coveting and seizing households and this class. They were poor farmers. The upper fields and taking away the poor man’s inheritance classes fattened on their surplus which the legiti­ (2:2). To take a man’s inheritance was to take his mizing clergy coaxed them to cough up. Against livelihood, respect, standing, dignity, and very iden­ such an abusive power structure, Micah rose angrily tity. The real pushovers, whom the land-grabbers to protest. scrambled after, were the widows and the father­ less. “The women of my people you drive out . . . E. What Was Meant by the Charges Against the their young children you take away” (Mic. 2:9, RSV). Rulers? What Was the Nature of Their Offenses? No wonder that Micah declared that they shunned The rulers had proven themselves to be greedy justice like the plague and in the gate “made land-grabbers who would stop at nothing to get crooked all that was straight” (3:9).5 what they wanted. Using deceit, legal convolutions, In verse 10, Micah charges the leaders with and bribery, they stole the land and still tried to act bloodshed and violence. This refers to their unjust as though what they were doing was honorable, deeds and summarizes a more bloodthirsty meta­ noble, and even religious. phor earlier in the chapter where he says that the To understand their operations better, a brief representatives of Yahweh, the rulers, had skinned excursus into the competing land tenure systems is the people, boned them, and chopped them into required. In the typical simple agrarian society, the stew meat (3:2-3). Judicial murder & la Naboth may land belonged to the monarch. He could do with it have also become a fashionable mode of expanding what he pleased. The land and the people on it be­ the ranch. Also entering the picture we are sketch­ longed to him. The land was the economy. Who­ ing of the crimes of the rulers is Hezekiah’s ever controlled the land controlled the kingdom. “urban renewal with a vengeance.” He built public In premonarchial Israel, however, the land be­ buildings, fortifications, and a water system for war­ longed to King Yahweh. His land was subdivided by time. Living in a fool’s paradise, he was planning to lot to every household in Israel. Lest anyone forget revolt against the Assyrians. The peasants paid the to whom the land really belonged, the farms were price for his folly, for he made these “improve­ redistributed by lot every seven years.4 When, ments” via corvee, or forced labor. Many debt- however, David united the shattered kingdom of ridden peasants were drafted into the forced-labor Saul, he did so with the help of Cretan and Philistine army. Leaving their land with no one to work it mercenaries and Egyptian bureaucrats. To pay off meant almost sure foreclosure. Thus the poor were his political debts he made them large land grants devoured and the rich got even more so. Sennach­ in the plains and valleys. The hill country was erib’s booty list proves that fabulous wealth existed already taken by Israelites. The grants were not in Jerusalem. subject to redistribution. Thus a competing system of patrimonial land tenure was introduced. By Mi­ F. Why Did Micah Blast the Priests and the Proph­ cah’s time the patrimonial system had proven to be ets? far more attractive to the well-to-do in Israel. The The only thing Micah ever said about the priests redistributional system of Pentateuchal law was (in writing at least) he said in verse 11. There he said losing the war. Devious entrepreneurs were circum­ they “teach for the sake of reward.”6 Perhaps when venting covenantal law and “joining field unto field.” he said this he figured that he had said it all. Here is how it would happen. If the crops failed, One priestly duty was to give instruction about the peasant would be forced to borrow from the difficult problems which were likely to be brought to loan sharks in Jerusalem. According to Penta­ the priests so they could render God's will in the teuchal law, interest could not be charged on loans matter (Hos. 4:6; Deut. 17:10 ff.; 33:10). It seems to the poor. But the land-grabbers would make all that whenever a two-party decision had to be made sorts of contingent deals which resulted in interest that “God” always decided in favor of the man with rates of up to 200 percent without charging interest the most money. In order to get their favor, one had per se. The farmer had a tough time paying back to “fee or feed them.”7 The prophets were no better. the loans even if the crops were good. If another Their visions and messages regularly favored the crop failure occurred, certain doom loomed before rich and themselves (v. 11). the peasant and his family. The creditor might be In doing these things, the priests and prophets satisfied to take a child or two as debt slaves to pay were sopping up the gravy from a system which the loan. Or he might foreclose on the farm, take oppressed the poor and broke biblical law. In sim­ the land, and make slaves or hired hands of the ple agrarian societies, one of the most important whole family. Such goings-on were punishable by functions of the clergy is to legitimize the rule of the death according to the law (Exodus 20; Deut. 24:7). aristocrats. It provided a rationale for the peasants Yet by legal ruses, the rulers perverted the law until coughing up their surplus to the governing classes it prosecuted the very ones it purposed to protect. by adding divine belief systems which convinced The arena of the corruption was frequently the the peasant that it was his duty to bow to the rich. “justice of the gate.” There the officials gathered at “By legitimizing the actions of the governing class dawn for plea bargaining, backscratching, and in this way, the clergy-reduced the need for costly bribe-bought justice. Here the poor were turned coercive efforts.”8 For this service they were richly aside in the gate (Amos 5:12) and no one could rewarded. G. Why Did the Princes, Priests, and Prophets freedom which the peasant could only dream of Think They Could Get By with Such Outrages? when he was drunk. The modern man lives in a Their acts of foreclosure on the poor were clearly semi-democracy rather than a monarchial state. against the law of the Pentateuch. Injustice toward He is likely to live in a city rather than an arid the poor is forbidden in Lev. 19:13-15. Leviticus countryside, and be a member of a small but 25:35-37 declares, “if your brother becomes poor scattered family. Debt slavery has evaporated for . . . you shall maintain him . . . You shall not loan the modern hearer and only exists for him in histor­ him money at interest, nor give him your food for ical novels. Religion today is free to be much more profit” (RSV). This concept is enlarged in Deut. than legitimation of powerful men’s notions. Women 15:7-10. Deuteronomy 27:19 pronounces a curse are more or less treated as equals to men; the upon anyone who perverts justice due the poor and public schools have taken over the family’s educa­ weak. And in Deut. 24:7 the death penalty is set for tional task. any Hebrew who enslaves another. Further, there The hermaneutical task is to bring these two are warnings that to break this covenant will bring world views close enough together that the text can the wrath of God. To these covenantal laws Micah deliver its divine message to both. It is not enough & Co. appealed. Even the eighth and tenth com­ to know what it meant; we must know what it means. mandments emerge from a nomenclature of land- grabbing and enslavement. Still the abuses per­ 4. AFFIRMING THE THEOLOGIES OF THE sisted. TEXT One of the reasons the “heads” of Judah felt The next step in building the hermaneutical little fear of God’s wrath was because of a very old bridge is to determine what theological affirmations tradition that Zion was invincible. “This was to look can be made from the text. upon God’s relation to his people as necessary, and Micah 3:9-12 proclaims: not voluntary on his part . . . to perceive it as un­ When leaders devise systems which condone conditioned by high demands” (ICC). In addition, and create oppression of the poor and disad­ the rulers and clerics thought they could get by with vantaged, God will judge them. Even when they hold anything because their warped view of God in­ to a false security of God’s presence and favor, He cluded the notion that Yahweh was the sort of deity will judge—even taking away their security, rooting who could be kept in giggly good humor with out the very symbols of this falsfe faith to which they elaborate ritual and plentiful sacrifice. So they not cling. only “leaned upon Yahweh,” they actually prayed This could be restated more simply: for and expected Him to bless their nefarious dealings. Their success at foreclosure, enslave­ When false optimism about God’s blessing and ment, and field-joining was evidence enough to presence corrupts the faith by condoning or creat- them that they basked in God’s smile. ting injustice, God will absent himself from His people.9 Micah’s harsh remonstrance urged upon them the fact that God’s “demand for justice was more Or again: insistent than his love for Israel” (ICC). The capital False traditions, no matter how sweet, and wrong city will suffer capital punishment. concepts of God, no matter how comforting, do not make a people, nation, city, church, or person H. How Is Our Society Congruent and exempt from God’s declared judgment against Incongruent with Micah’s? oppressors. When we invite Micah to the chancel in a modern middle-class church today and ask him to again proclaim the oracle of Mic. 3:9-12, we must take 5. THE SERMON: “NOTHING LIKE US into account that the experiences and pre-under­ EVER W AS” standings of the hearers are so vastly different that Introduction some of them may not even understand the pathos Andr6 Gid6, Frenchman turned prophet, has pre­ and urgency in the prophet’s voice. dicted that the downfall of the American people The modern hearers will understand a little bit will be their optimism. Do we not exude a naive about social oppression, for they have seen a bit of optimism? No matter what tough problems swamp it, maybe even participated in it. Some may identify the world, we need not be nervous for “they” or with the eighth century peasant, for they too have “technology” or “the American way” or “God” will struggled with systemic structures which stricture take care of us. Good, ordinary Christians like us their lives. They may feel exploited in some ways need not worry about world hunger, human rights, and know that they cannot do anything to change social justice, and the like—we know everything will the situation. The modern cleric will nervously note turn out okay in the end. We are what Zechariah that the legitimizing function of religion still persists called “prisoners of hope.” We drift along rendered in the civil religion which he may have semi-con- immobile by a basic optimistic hope that things will sciously supported. But beyond this the modern turn out alright, thinking that nothing is demanded auditor will have to slip into the soul of the eighth of us beyond kicking off our Florsheims, grabbing century B.C. peasant deliberately and on purpose if another Dr. Pepper, a bowl of chip and dip, and he is going to understand. The modern churchman settling down to watch a suntanned actress take the will have economic opportunites and vocational “Love Boat” to “Fantasy Island.” After all, we are a Zion of sorts, we are God's and babble of the blood darling, and while Gid6’s wicked France may be and gabble of the breed overrun by war twice in our generation, nothing of the grandfathers and the great-grandfathers like that could happen to God-blessed America. of the rats. We are so secure because we know we are special And the wind shifts —after all, “nothing like us ever was.” In this type and the dust on the doorsill shifts of fantasy, both Judah and the United States and even the writing of the rat footprints shared. Judah “knew” that Jerusalem was safe— tell us nothing, nothing at all Yahweh would not let anything happen to His own about the greatest city, the greatest nation dwelling. where the strong men listened Carl Sandburg’s poem “Four Preludes to Play­ and the women warbled: Nothing like us ever things of the Wind” belongs to all ages of myth­ was.10 making men, but it applies uniquely to Judah’s yesterday and Am erica’s today. I. TWO SWEET BUT FALSE TRADITIONS The doors were cedar A. Judah’s False, Sweet Tradition (3:11b) and the panels strips of gold Emphasize and explain Judah’s belief that no and the girls were golden girls harm could come to them because God would not and the panels read and the girls chanted: let His own dwelling place be destroyed. Even in We are the greatest city, their wickedness they thought they had God in a the greatest nation: box. His relation to them was a “have-to” situation. nothing like us ever was. They never dreamed that God’s insistence on jus­ The doors are twisted on broken hinges. tice and righteousness (3:9-11) would outweigh His Sheets of rain swish through on the wind sentimental love for them because they thought where the golden girls ran and the panels read: “nothing like us ever was.” We are the greatest city, the greatest nation, B. America’s False, Sweet Traditions nothing like us ever was. Show that Judah’s false dream is not so different from ours. Enlarge on this theme, which is sug­ It has happened betpre. gested in the “ Introduction.” Strong men put up a city and got a nation together, II. ABUSES BRED BY FALSE TRADITION And paid singers to sing and women to warble: We are the greatest city, A. Accusations Against Judah’s Leaders (3:10) the greatest nation, The privileged class in Judah reasoned: Since nothing like us ever was. God is bound to take care of us, it really doesn’t make much difference how we live. We can do And while the singers sang whatever we want—and they did. The personal lives and the strong men listened of many of the elite were incredibly corrupt. But and paid the singers well what bothered Micah most was the unbelieveable and felt good about it all, injustice and oppression of the poor. there were rats and lizards who listened ... and the only listeners left now B. The Societal Scene ... are... the rats... and the lizards. (Insert here your own informal version of the his­ torical-social setting as described in III earlier.) Cite: And there are black crows (1) the makeup of society, (2) rulership, (3) land crying, “Caw, caw,” tenure, (4) land-grabbing, (5) perverted justice of bringing mud and sticks, the “gate,” (6) Micah’s metaphors for the suffering building a nest of the poor, (7) the illegality of debt slavery and over the words carved profiteering on the poor (Lev. 25:35-37; Deut. 24:7), on the doors where the panels were cedar (8) stress that while they were making stew meat and the strips on the panels were gold of the poor and living lives of outrageous immorality and the golden girls came singing: they still “ leaned upon Yahweh.” We are the greatest city, the greatest nation: C. America’s Sins of Oppression nothing like us ever was. Just as a false idea of God bred false hope in Judah, it has brought Americans to the point of The only singers now are the crows crying, “Caw, believing that they too can ignore God’s standards. caw,” Along with all the good things and the freedoms And the sheets of rain whine in the wind and that are a part of the American way, some things by doorways. function, if not by design, oppress the weak and the And the only listeners now are.. .the rats... and poor. Interest rates, for example, are higher on the the lizards small loans poor men contract than on the large The feet of the rats loans which richer persons contract. (Cite other scribble on the doorsills; illustrations such as those found in the Ark Rocker the hieroglyphs of the rat footprints column in the Spring, 1980, Preacher’s Magazine.) chatter the pedigrees of the rats Bring in Christ’s concern for the poor. III. JUDGMENT ON FALSE TRADITIONS duty, the duty of living out the gospel today. It may mean speaking up like Micah. It may mean rising A. Judgment Announced up as a group to challenge unrighteousness. Explain that: Micah told the community of the Gerhard and Jean Lenski close their long book on comfortable and callous that their evil ways would human societies with a rather dismal note. They bring the severest of divine judgment in spite of say that the future of high-quality human societies their tradition that God would never let calamity is grim—UNLESS societies can: strike His beloved Jerusalem. He said something that no other prophet of his century ever said: 1. Cooperate better. “Because of you, Zion shall be plowed as a field; 2. Replace self-centeredness with altruistic ac­ Jerusalem shall become a heap of ruins” (v. 12).11 tion. It was treason and blasphemy to many ears. He 3. Solve inter-societal inequality by sharing. told them that God was going to destroy the city 4. Become willing to deny themselves. and the very Temple where they thought God lived. 5. Have faith to look beyond technology for a new dominant force which can organize, motivate B. The Fulfillment and inspire. Explain how: the prophecy eventually came true. The city was destroyed and the Temple torn down. It seems to me that these social scientists have The elite were taken captive. Later they returned unwittingly said that the only hope for human soci­ and rebuilt the city and the Temple—but they were ety is to live out the heart of the gospel. Isn’t both leveled again. And today, after 2,000 years, cooperation, altruism, self-denial, sharing, and vic­ the Temple is still not rebuilt and on the holy hill, tory over self-centeredness what the gospel is all Zion, stands something which to some Jews is about? Does not the gospel reach beyond tech­ worse than the scrub brush which Micah predicted nology to eternal verities? It seems to me that this would cover the hill. A Moslem mosque glistens in is the mission of the Church and the hope of the the sun on the holy hill. Yahweh did after all forsake world. If these goals can be won, perhaps someday His holy hill because of the wicked oppression of someone can say, in praise to God and not to man, the poor, and the other sins of the people. “Nothing like them ever was.” ^ Let us learn that when leaders and nations use the End Notes shelter of sweet but false traditions of security in 1. Foster R. McCurley, Jr., Proclaiming the Promise (Philadelphia. Fortress Press, 1974), p. 104. God’s presence and favor to build systems which 2. latemational Critical Commentary. condone and create injustice, God will not only 3. Mays, Micah, The Old Testament Library, p. 88- 4. This view is supported by Marvin Chaney and others. They cite forsake them, but will also root out the very symbols biblical evidence as well as such sources as Herodotus who remarks of their security. about the strange rotating land systems of the Hebrews. 5. Literal translation. C onclusion 6. Ibid. The Bible tells us that the destruction which 7. Norman Snaith, Epworth Preacher's Commentary, G. P. Lewis, ed. Micah predicted was postponed for some time (London: Epworth Press, 1956). 8. Gerhard and Jean Lenski, Human Societies (New York: McGraw- when Hezekiah the king repented (Jer. 26:16-19). Hill, 1978), p. 221. And that is the first task for many leaders and per­ 9. McCurley, p. 110. 10. From The Complete Poems of Carl Sandburg (New York: Har- haps for most of us today—to repent. court, Brace & World, 1950). Used by permission. The second task is to report, report to God for 11. Literal translation.

HOPE ALSO IN OUR TIME RSV). Micah’s pronouncement Micah had considerable to say for the future also stresses that it about the lack of justice, about (Continued from page 17) would be through this unusual, the lack of walking humbly as (4:9-10), as well as return to Jeru­ unique Ruler from Bethlehem that evidenced in the brazen arro­ salem and to former glory (4:6-7; general or universal peaceful gance of his day, about the lack 5:7-9). conditions described earlier (4:1- of showing faithfulness to God Appropriate to the inner struc­ 5) would be realized. and His commandments. He, of ture of this unit, there is the strik­ From our vantage point in time course, understood that during ing declaration about a Ruler, and with the understanding pro­ the course of the realization of unique in His person and in His vided by New Testament writers, G od’s purpose in the world all role of leadership, who will con­ we are able to say that Micah’s this would be turned around. His tribute most significantly to the expected Ruler or King did come hope was in the day all idolatrous realization of God’s purpose in from Bethlehem, and that through worship would be removed from the world. Him many nations have been at­ the lives of men and women, in Unique in person, He is de­ tracted to Jerusalem (see Mat­ the day when men and women scribed as One whose existence thew 2:5). Thus M icah’s hope as joyously met God’s requirements extends far back into antiquity, the belief that God is realizing as indicated in 6:8. “Whose origin is from of old, from His purpose in the world has been Finally, he realized that it would ancient days” (5:3, RSV); he shall fully confirmed and wholly justi­ only be through the expected identify as Shepherd-Leader of fied. King from Bethlehem that all he G od’s people and shall bear in B. Micah’s Hope also Is in the predicted on the authority of God His person “the majesty of the Day when Men Meet God’s would become reality. name of the Lord his God” (5:4 Requirements M icah’s hope is our hope. 23 Most ministers need~a~special lift on Monday mornings. Here are 13 meditations from Micah

The Power in a Divine Call warned about her sins many times by the prophets (Mic. 1:1-7)** Elijah, Elisha, and Amos. But she would not listen. She continued in the capital city to propagate and “The word of the LORD given to Micah . . . the carry out fervently throughout the nation the wor­ vision he saw concerning Samaria and Jerusalem” ship of the golden calf and of Baal, the fertility ( 1:1). god. She also practiced the low morals associated Micah, a prophet of the Lord, lived and worked in with these religions. Jehovah and His way were the eighth century B.C. He prophesied during the forgotten. reigns of Jotham, Ahaz, and Hezekiah, kings of Israel should have, under Joshua, subdued the Judah. Jotham and Hezekiah were good kings, but whole land of Canaan (see Josh. 1:1-5). But instead, Ahaz was most wicked. Micah saw the apostasy of she opted to coexist with nations committed to the nation and the recovery of government during idolatrous abominations. As a consequence, evil the reigns of these three kings. Sjnce he preached eventually penetrated her culture. Micah, therefore, through the days of these rulers, he was a con­ joined a parade of God’s servants who warned temporary of Isaiah and Hosea. His message has Israel that she would be severely chastised by elements of the same divinely inspired warning and Jehovah. Micah lived to see his prophecy of Israel’s spiritual guidance as in those other prophets. exile fulfilled in the year 724 B.C. By 721 B.C., Micah’s hometown was Moresheth, a village on Samaria was a desolation. It is “a heap of rubble” the Philistine border near Gath, about 20 miles today. West Judah also, Micah’s home area, was southwest of Jerusalem. His message was directed devastated by the Assyrians along with the destruc­ to both Israel and Judah, especially to the capital tion of the Northern Kingdom. cities of Samaria and Jerusalem. He lifted up his When Israel showed her true nature, that she was voice against the sins of his people and warned of boldly sinful and would not repent, the prophet the coming destruction of both nations. But he also cried out, “Look! The LORD is coming from his foretold the eventual restoration of a remnant of dwelling place” (v. 3). He pictured God descending believers in accordance with God’s covenant prom­ in anger, melting the mountains under His feet, ise to Abraham made centuries before. splitting the valleys, and scattering the waters with Micah’s authority came from the Lord. In this his footsteps. record of dynamic preaching, the reader discerns a God is merciful toward the sinner. But when sin rare and holy boldness. Micah fearlessly called sin reaches a certain level of rebellion, when the cup of what it is, a crime against the Almighty that cannot iniquity becomes full, then God acts to stop it. Thus, escape His wrath. He cried out His warnings even in in Old Testament days, whole cities and nations, the places of highest authority and condemned evil including men, women, cattle, children, and build­ in whoever the offender. ings were wiped from the face of the earth. Con­ Micah’s courage without doubt sprang from his sider the shame of Sodom and Gomorrah, the sense of divine mission. Called of God, he delivered extent of wickedness in Noah’s day, the profanity His message no matter what the consequences to of Belshazzar (Daniel 5:22-30), the apostasy of the preacher. Throughout his career the prophet Jerusalem (Luke 13:1-5), and the blasphemy of was confident in the face of difficulties, fearless King Herod (Acts 13:196-23). Sin has consequences before his enemies, and always on course in the and an end. The outcome is the righteous judgment stormy sea he knew. of God. There is nothing so steadying to a preacher as The wreckage along the road of history should the certainty that he is in the center of G od’s will, remind 20th-century preachers of their evangelistic sure that what he is, what he says and does, is what responsibility. We must warn the wicked or become God wants. Like Joshua of old, God’s true servant accomplices of evil men. A people that can blatantly can work with the conviction that “no one will be flaunt all of the commandments, slaughter her in­ able to stand up against you all the days of your nocent, and live only for the gratification of the life. As I was with Moses, so I will be with you; I will flesh are already under the judgment of our righ­ never leave you or forsake you” (Josh. 1:5). teous God. Like Micah, we must warn by pointing to the “heaps” of history. The Heaps of History (Mic. 1:6-9) The Beginning of Sin “Therefore I will make Samaria a heap of rubble” (Mic. 1:8-16) (1:6). “You were the beginning of sin to the Daughter of Samaria, the northern nation of Israel, had been Z ion” (1:13). WITH MICAI by John B. Nielson Editorial Director, Department of Adult Ministries, /otion for each Monday in March, April, and May. Church of the Nazarene

This scripture suggests the nature of evil to The tragedy of such a situation in any culture is spread like yeast. Micah charged the Northern that there are always false prophets who condone Kingdom with prompting Judah to rebel against these practices (see 2:6-7). Disgrace will not over­ Jehovah. The sins of Samaria and of the Northern take them, they say. Does the Spirit of the Lord get Kingdom reached down into Judah’s towns, “even angry with His chosen people (2:7)? They rationalize to the gate of Jerusalem ” (v. 12). Because of Sa­ for the people—“Is not the LORD among us? No maria’s example and promptings, the towns of disaster will come upon us”—not God’s chosen Judah took on the ways of her northern neighbor. people. Their word is false because it flies in the They also suffered the fate of Samaria when she was face of the Torah. destroyed by Assyria. God says, on the contrary, “Am I still to forget, The reaction of the man of God to Samaria’s O wicked house, your ill-gotten treasures and the debacle was strong opposition and fearless denun­ short ephah, which is accursed? Shall I acquit a ciation. Like Isaiah before him, Micah acted out his man with dishonest scales, with a bag of false grave concern with weeping and wailing. He went weights?” (6:10-11). The answer is a resounding NO about barefoot and naked, howling like a jackal, (vv. 13 ff.). and moaning like an owl, because the sins and cor­ The Ten Commandments are still as valid as ever. ruption in Samaria were “incurable” (v. 9). Micah, Men break these laws to their own undoing. The in this way, declared his extreme sorrow over the prophet's word still rings out into the highest coun­ fate of his countrymen who had been so highly cils of church, city, state, and national governments, favored by God. His sorrow was increased because and into all our economic enterprises. The per­ so many innocent would necessarily be caught up version of morality ends only in brutality and death. in the general havoc of so merciless an invasion. When will we learn this truth? However, though Micah lifted up his voice like a trumpet, most of his contemporaries did not hear. The Breath of the Lord (Ruach Adonai) The man of God today shares Micah’s feelings (Mic. 3:1-8) expressed here. He knows that the consequences "I am filled with power, with the Spirit of the LORD” of the initiation of evil in others is awful and certain (3:8). (see Romans 1:32). Micah teaches us that the woes Ruach Adonai is a common phrase in the Old of a righteous God hang heavy over those who sin Testament. It reaches classical expression in the and teach others to copy them (vv. 12-13). What words of Micah, “But as for me, I am filled with grave responsibilities have the vested interests of power, with the Spirit of the LORD, and with justice iniquity in our time! Will our generation hear the and might, to declare to Jacob his transgression, to voice of God? Or will we go on saying, like Israel of Israel his sin.” This phrase is somewhat equivalent old, “Is not the LORD among us? No disaster will to Ruach Elohim, and means, “Spirit [breath] of the come upon us” (3:11). Lord.” The varied expression of this concept is found in The Violent Rich its use with special Old Testament personalities. For example, when David was chosen to be king, we (Mic. 2:1-3; 3:1-3; 6:9-16) are told that the Spirit of the Lord leaped upon him “Her rich men are violent" (6:12). in power (1 Sam. 16:13). It is used in the next verse Micah castigates the wicked rich by pronouncing concerning Saul—the Spirit of the Lord departed God’s woe on those who plot their strategies on from Saul and the Ruach Adonai was “injurious” their beds at night and carry them out in the morn­ towards him (v. 14, NIV footnote). Saul suffered a ing (2:1). Because many rich have undeserved terrible reaction of desolation. Likewise, the Ruach authority and power, they tend to become merciless Adonai gave Samson his sudden bursts of power toward the poor (v. 2), rob the tourists in the land against the Philistines, skillful war tactics to Gideon, (v. 8), evict women and children from their homes and the power of artistic expression to Bezaleel in (vv. 2, 9), and use blood and sex for material gain so the construction of the Tabernacle in the wilderness that they may establish themselves securely in the under Moses. Ezekiel also speaks of the Spirit of city, even the Holy City, Jerusalem (1:7; 3:10). He the Lord as coming upon him, standing him upon charges them also with perverting morality, sub­ his feet, and giving him his special message to his stituting evil for good (3:2). He condemns those who people (Ezek. 2:2-3, 24). This idea is New Testament rob the poor by using false measures in the market­ thought, as when Paul says that he does not depend place (6:10-12), who cheat their fellowman with de­ upon the arm of flesh, but upon God for his defense ceit and clever words (6:12). (2 Cor. 3:4-6). **All scripture is from the “New International Version.” False prophets are those who lead God’s peo­ ideal will come to reality when the gospel of Christ, ple astray. They promise fleshly gratification, “plen­ emanating from Jerusalem, is preached throughout ty of wine and beer” (2:11). They demand that they the world (Matt. 24:14), when the gospel leavens all be paid—if they are fed, they proclaim peace and society in preparation for the Lord’s return. Christ security; if not, they prepare for conflict (3:5). They alone can establish the kind of world Micah sees. love bribes and money (3:11-12). How far we are removed from that day we do not But the true prophet of the Lord has the Spirit know, but we do know that we must be committed of the Lord in him. He speaks for Jehovah. The to this goal until He comes. Lord’s servant always speaks ethically. He calls for righteousness, justice, and truth. He fearlessly ex­ The Lord Our Redeemer poses men’s transgression and moral corruption (Mic. 4:9-13) and points sinners to the Redeemer. The moral “You will go to Babylon" (4:10). aspect of his preaching distinguishes him from the false prophet. Here is a most remarkable prophecy. Micah made his pediction of Jerusalem’s exile during the reigns In this thought Micah (as does Joel, 2:28 ff.) of Jotham, Ahaz, and Hezekiah. Thus his evangel­ anticipates Pentecost and the presence of the Holy istic warnings occurred while the Northern King­ Spirit in the Christian believers. dom was still standing. He watched Assyria rapidly become a world power and lived to see Samaria A Warless World fall to Assyria. (Mic. 4:1-8) But the prophet was not alive when the prophetic “Nation will not take up sword against nation, nor word of this text was fulfilled—“You [Jerusalem] will they train for war anymore” (v. 3b). will go to Babylon.” In fact, Babylon was not yet a government to be reckoned with. It would be 100 The present prospect for both the Northern and years or so before Babylon would become a world the Southern kingdoms of Israel was anything but power. Yet Micah foretold that Jerusalem would be desirable (3:12; 4:10). They had nothing to look for­ conquered by Nebuchadnezzar and trampled by his ward to but captivity and exile. The loss of property grandson Belshazzar.'“Surely the Sovereign LORD and home and children was imminent. does nothing without revealing his plan to his ser­ However, in the midst of his dire predictions the vants the prophets” (Amos 3:7). prophet could also perceive God as Redeemer and As God revealed to Isaiah that Cyrus (Isa. 44:28— re-Creator of the ideal world (4:10). He believed in 45:1) of the later Medo-Persian empire would auth­ the ultimate eventuality of the triumph of the right. orize the return of the remnant of Jerusalem (under This, for the prophet, had to be true or God would Nehemiah and Ezra), so God revealed to Micah the not be God. The prophet foresees a warless, happy, reality of Judah’s exile in Babylon. (See Jer. 3:6-18.) prosperous, God-fearing world. But the dire warning was coupled with the divine Micah’s passage is almost identical to Isaiah’s promise—“There you will be rescued. There the (2:2-4). Did one copy the other, or did each copy a Lord will redeem you out of the hand of your third, or did each receive the same message? What­ enemies” (4:10). ever the case, the message is worthy of repetition. God, in this historical event, illustrates His re­ The same hope is spoken of in other term s through­ demptive nature and purpose. In Christ the will of out sacred Scriptures. (See Zechariah 8, Revelation God to redeem and save us comes to its highest 20, Joel 3:10-21, and Ezekiel 37.) expression. Babylon becomes a type of our captivity Micah foresees Israel as preeminent among the to sin and the Cross our redemption. We must nations. God’s brand of righteousness will flow never lose sight of “the thoughts of the Lord” down from high Jerusalem to bless the world of toward the repentant (4:12). nations (v. 1). All nations must, therefore, travel upstream (so to speak) to worship God in the Holy The Promised Harvest City. There they will receive instructions from the (Mic. 4:9-13) Lord, and by that instruction will walk in obedience to God (v. 2). Each person will be constructively “He . . . gathers them like sheaves to the threshing employed in working for peace rather than war (v. flo o r" (4:12). 3). In that new age, Micah says, the right to private Both Israel and Judah were slaves in a foreign property will prevail (v. 4). God will be Lord over all land. They became a prey to other nations because the earth (v. 5). With man’s heart changed and the they rebelled against the Lord and His laws for nations guided by the law of the Lord, the whole human community. They, therefore, were left with­ world will be secure. The crucial word of the prophet out a leader. Judgment and justice were a natural is that such a day and world can be the work only consequence of their decision. Since they rejected of the Lord. The human family cannot achieve this God as their king, and since they had no proper goal without divine intervention. leader, they became weak, disunited, vulnerable, This passage is most often applied to the mil­ and unable to stave off their foe. Then the prophet lennial age when Christ shall rule the nations and added that nations weaker than they gloated over righteousness shall cover the land as waters cover their downfall (v. 11). the sea. To this kind of world, the Christian Church But the prophet took another look. He discovered and the Christian minister must be committed. The that the nations do not perceive God’s ultimate

26 goals for Zion. For the most part, they are blind He will give them security from their enemires. (3) about Judah. Even to our day, they do not under­ His shepherding will extend over all the earth. And stand that the Jews have been regathered (from (4) He thereby brings peace to the nations. Hence, every nation under heaven) to prepare for the sec­ Messiah’s task is not just local, or confined only to ond coming of the Messiah. the nation of Israel, but is worldwide in scope. Micah perceived the future plan of God under The modern missionary movement is playing a two figures of speech. The Lord views His chosen large role in the extension of the influence of Mes­ people as precious sheaves. The “remnant” is the siah’s message throughout the whole world. Already fruit of His harvest and He gathers them like a farm­ it is leavening society, producing a hunger for the er brings in his crop at the end of an arduous gospel among the millions of earth’s people. Per­ summer’s work. This passage also relates to our haps, better than we can know, the worldwide time. Not only did God gather Israel from Babylon, preaching of the gospel is accomplishing those but He is reassembling the Jews from around the necessary steps for the return of Christ. Our task, world. God’s people are the harvest of the centuries. at least, is to keep the message going out by The prophet also understands Israel (the Jews) as whatever means God makes available to us. The the threshing instruments of the world. They will Church is Messiah at work, preparing the world for harvest the good grain of the earth among all na­ His literal return and the establishing of His king­ tions—“ Rise and thresh, O Daughter of Zion” (4:13). dom on earth. The remnant are given “horns of iron” to stave off The Remnant the plunderers and “hoofs of bronze” to trample out (Mic. 5:6-15) the grain. “The remnant . . . will be .. . like dew from the Hence, out of the world’s debased cultures, God LORD” (5:7). will extract the good that remains. This He will add The themes of judgment and hope run through to the wealth of the Lord of all the earth (v. 13; see Micah’s writing like colored threads in a piece of Rev. 21:26). In the words of the apostle Paul, “We cloth. His message to Israel and Judah is composed know that in all things God works for the good of of interwoven themes revealed intermittently those who love him” (Rom. 8:28). God makes the throughout the prophecy. These threads have a wrath of man to praise Him. common texture which is called, in the Old Testa­ ment, The Remnant. Zion’s Coming King Micah insists that Israel and Judah, because of (Mic. 5:1-5a) their sins, shall be surely scattered (see verse 10-15; “Bethlehem . . . out of you will come for me one who also 4:9-11). One reason for the dispersal of these will be ruler over Israel" (5:2). nations is that God might cleanse His chosen of Micah gives the only prophecy of the birthplace three basic evils: (1) Trust in arms (vv. 10-11); of the Messiah, Bethlehem Ephratah, a little town to (2) W itchcraft (v. 12); and (3) Idolatry (13-14). the south of Jerusalem. It is not out of the royal The Exile fulfilled the last two of these goals. palace that Christ shall come, but out of the womb Since the restoration under Nehemiah, the Jews of the com m on people. M icah’s Messiah is the same have not as a nation fallen again into the trap of person spoken of by Isaiah (9:6-7) and referred to idolatry and witchcraft. The penalty God exacted of in Matt. 2:5-6. the nation at that time cured His people of those sins. But trust in arms and human resources is still Mic. 4:1-8 describes the glorious future under a weakness of many in Israel. However, Micah looks Messiah’s reign. The interest of the nations in Jeru­ forward to the day when even this false trust shall salem is for Micah the setting for the need for a be cured in them (4:3). Messiah. He will come to deliver and preserve the Again, Israel was scattered so that He might also city from depredation by her enemies (see 4:9-12). avenge his righteous anger on the nations that have Messiah comes out of eternity; that is, out of not obeyed Him (v. 15). eternity by way of Bethlehem. The words, “[His] On the other hand, just as Israel was to be surely origins are from of old” (v. 2), imply the Incarnation, dispersed, so shall she be surely gathered (5:7-9). so beautifully described in Matthew, Luke, and The remnant of Jacob that had been exiled among other portions of the New Testament. Zion’s protec­ the nations will be reassembled when Messiah tion in Micah’s time from the Assyrian siege (5:6-15) comes (see also 4:6-8, and 7:8-10). is a foregleam of the Messiah’s role in the last days. The scattering of Israel to Babylon and through­ Thus Micah’s prophecy has both a literal and a out the world is to bring special blessings to the spiritual fulfillment; literal in the sense that Jesus nations. She is like dew from the Lord, like showers did come out of Bethlehem; spiritual, in that God on the grass (v. 7). She shall stand secure and always provides deliverance for those who put their strong in the midst of all peoples like the lion of the trust in Him. forest or a young lion among lambs. All her “foes This prophecy, literally fulfilled, was well known will be destroyed” (v. 9). in Herod’s day,and was quickly on the lips of the The remnant concept, strong in Micah, is also a religious leaders when the wise men inquired about conspicuous element in the Christian gospel. With­ where Christ should be born. in the general worldwide church is the true Church Messiah provides four main blessings (v. 4): (1) —the Church within the church. Many people tag Like a shepherd He will nourish His people. (2) along with the cause of Christ because it is con­ venient and profitable. But the times that test against the Almighty. These without ethical righ­ integrity toward Christ will reveal them that are His. teousness are an abomination to God. To the Lord, ritual alone is just empty gesture. God will have Lest We Forget none of it. Rites, ceremonies, rituals alone can never (Mic. 6:1-5) be substitutes for holiness of heart and life. "The LORD has a case against his people” (6:2). What is God’s highest good then? What does God The judgment of God on Samaria and Jerusalem look for in us? First, Micah says the answer is was severe. But in the passage before us God clearly known by all people everywhere (v. 8). All pleads His own rightness—“the righteous acts of the persons know they ought to be good, but everyone LORD” (v. 5). If ever a people were ungrateful for knows also his failures. Second, righteousness is all God’s blessings, the Lord says that Israel was. He commanded. God requires it of us. What God com­ pleads His case before the everlasting hills who mands He enables. And third, the commandment witnessed His goodness (vv. 1-2). has three facets: God requires (a) justice—fairness He asks with pathetic tones what charges of to all men, in all situations. This is the Great Com­ unfaithfulness Israel could raise against Him. “ How mandment, the Golden rule. All men agree to this have I burdened you?” (v. 3). He therefore recounts principle and expect it for themselves, (b) God re­ His goodness toward them and the miraculous past quires mercy. Moral kindness is first. Our Lord said that brought them to their pleasant land: that we must forgive if we expect to be forgiven. Furthermore, social kindness to all, especially to the 1. Deliverance from slavery in Egypt; poor and the needy, in whatever form we can give 2. A national leader; it, is G od’s will for us. (c) God requires humility. 3. A priesthood that shepherded their souls; There is only one God—Israel’s God, Jehovah. He 4. Victory over their enemies; and expects all men to bow to Him only. 5. A home in Canaan. Here, then, is God’s highest good for us. The And now the Holy City is like a “high place” in prophet does not speak of our natural inability to Samaria (1:5). Though Jerusalem contained the reach this goal, nor precisely of the way in which Temple, with all the rites and privileges thereof, our rebellious spirit can be corrected. But the mir­ her religion had degenerated into outward form only acle of moral change is shown to be mandatory. and sprang not from the heart. She also completely, We will look to other biblical sources, like Jeremiah, forgot the goodness of God and presented a sorry Isaiah, Paul, and Jesus for the dynamic of conver­ picture of degeneracy. The Lord had a right to be sion. Micah is content merely to point out that God sad and to discipline His people. is our Redeemer and Savior. How easy it is, when we prosper, to forget the springs of our life, to be ungrateful to the God who Sweet, Sweet Forgiveness made us, nourishes us, clothes us, and houses us! (Mic. 7:8-20) Ingratitude was one of Israel’s basic sins. Lest we “Though I have fallen, I will rise” (7:8). forget the pit from which we were digged, let us carefully recount the goodness of God from the first We come now to the most remarkable work to the day He found us unto this present hour. morally fallen in all Holy Scripture—the authority and willingness of God to forgive the sinner. This God’s Highest Good passage (7:8-20) is read by Jews in the afternoon service of the feast of Yom Kippur in observance of (Mic. 6:6-8) the Day of Atonement. It is a reminder to them of “What does the LORD require of you?” (6:8). G od’s pledge to Jacob and to Abraham (v. 20). Most philosophies have at the heart of their The sins of Micah’s time seem to be four: argument what is called the “Highest Good.” Here 1. Ingratitude. They tended to forget all that God Micah gives God’s highest ethical good for the hu­ had done in their past history to bring them into man family. Thus another thread is intertwined with being, to sustain them, and to bring them to their judgment and hope—righteousness. The judgment present position. on Israel and Judah is the onslaught of armies of 2. Pretense. Religion was too often for many a destruction who carry them into exile. The hope is sham. It was perfunctory performance of rituals the promise of Messiah who guarantees redemption and ceremonies in the Temple. But everyday life in and salvation. But the Christ demands ethical the marketplace was full of deceit and lies. righteousness in His subjects in order that He may 3. Idolatry. God’s chosen copied the practices continue to be their Leader. He will not compromise and religious rites of the Canaanitish nations around with evil. God forgives the past sins of His chosen them. Judah even copied the perversions of her in order that He may fulfill the hopes inspired in neighbor to the north, the Kingdom of Israel. This His people by the Messiah (see 7:16-19). Mercy is was especially offensive to Jehovah. Israel had long the purpose of Messiah’s coming. since opted out of Judah’s blessings. Now Judah The passage before us tells us simply that ritual­ joined those that played the harlot. ism is insufficient as a substitute for ethical righ­ 4. Dishonesty. What many in Judah professed teousness or to rectify past wrongs. Even a person’s on the Sabbath was a far cry from what they prac­ ultimate possible payment, like thousands of rams ticed the other six days of the week. The rich or ten thousand rivers of oil or the sacrifice of one’s stripped the skin from the poor, evicted the widow own offspring, is insufficient atonement for crimes and her children from their homes, demanded and 28 accepted bribes, and marketed with false weights an inevitable fact of future history. God’s promise to and balances. Deceit and dishonesty pervaded ev­ Abraham and to Jacob will be fulfilled (v. 20). ery thought and act of far too many in Judah. Micah sees the day when the Holy God and His Because of the extent of this perverseness, God people will be united in purpose and work. Or else sent Israel into exile. He chose a godless nation to evil is more powerful than good, a fact that our punish His own people. But the Exile was for cure, Judeo-Christian tradition can never accept. The not for destruction, so that a remnant would be question before us is not whether or not God will saved (7:8-9). God delights to show mercy, to par­ triumph, but when? The answer lies in the holy don and restore (v. 18). wisdom of God. He “will be true to Jacob, and The restoration of all who put their trust in God is show mercy to Abraham ” (v. 20). ^

The distinctive meaning of represents a theological constant JWtcafTa ©octrtne of #ob the divine-human relationship in the Old Testament concerning (Continued from page 11) was surrender of the whole the nature of God. From various man. An appeal to the law writers and different periods, the been the divine standard. Micah would have . . . encouraged truth of God’s righteousness in is not introducing something new the heresy that the perform­ providing salvation is proclaimed, anym ore than was Jesus when He ance of precisely defined duties and Micah stands in a long line proclaimed the greatest com­ would provide a reliable guar­ of such proclaimers. mandment and the second great­ antee of God’s good pleasure. An integral part of the total est commandment. The God revealed to the proph­ redemption of God is reflected in It is significant to notice the ets was no rigid lawgiver, but a Micah’s understanding of God as reaction and attitude which greet­ living will, laying hold on life .. .3 the Lord of history. Certain sig­ ed Micah’s preaching. Because nificant themes such as the Exile of their misunderstanding of the (1:16; 4:10); the remnant (2:12; doctrine of God, the people re­ Micah’s God is holy, 4:7; 5:3, 7, 8; 7:18); and the mes­ jected both Micah and his mes­ righteous, and change­ sianic predictions indicate Mi­ sage of judgment from a holy cah’s belief in the universal do­ God. In 2:6 they are quoted as less. He is the Just Jus- minion of God. saying, . . one should not tifier, the Lord of His­ The messianic predictions re­ preach of such things; disgrace tory, the Judge of sinful flect the prophet’s grasp of God’s will not overtake us.” (NIV) Micah final purpose and goal for man. retorts in 2:11 that the acceptable men and nations, and Consistent with other prophets, preacher would be one who ut­ the Designer of Salva­ Micah sees no hope for Israel in ters wind and lies and preaches tion. the reigning monarchs of his day, of wine and strong drink. Their but in 5:2-4 predicts the coming doctrine of God gave approval to of a Davidic Ruler from Bethle­ their materialism and greed. They In the closing oracle of Micah hem, the Embodiment of theo­ proclaimed their own righteous­ (7:18-20), God is also seen as be­ cratic power and peace, and His ness and rationalized their beha­ ing righteous in His provision of coming would spell the creation vior, while Micah proclaimed the salvation. God has always found of a new, united Israel. Gerhard righteous judgment of a holy a way to be both just and the von Rad says that this means God. Thus, in every age, the Justifier of those who believe that God is once more taking up proper doctrine of God is essen­ (Rom. 3:26). It is significant that His messianic work from the be­ tial to the correct evaluation of this is the final portrayal of God in ginning—namely in Bethlehem. m en’s lives. This is profusely il­ this book, for it reveals that the The beautiful promise of peace lustrated in Jesus’ confrontations purpose of God is to transform in 4:1-4 is also a description of with the legalistic Pharisees of judgment to salvation. As James the reign of God, wherein the His day. L. Mays says: Though they are sinners, divine purpose is realized, with This lack of understanding the the exaltation of the house of nature of God carried over to the justly under punishment, God is incomparable as the one God. Throughout the history of peoples’ concept of acceptable biblical revelation the prophets worship. Stung by the prophet’s whose forgiveness is more powerful than their sins. He of God have looked for an age of indictment, they ask concerning salvation and peace (2 Peter 3:13; the requirements of approach to delights in mercy and will not persist in anger. Their salvation Romans 8:22-23) as the climactic God in term s of offerings and expression of redemptive activity sacrifices (6:6-7). The answer depends, not on them, but on something in him .4 of the Creator. ^ shows that their emphasis is to­ 1. James L. Mays, Micah: A Commentary, tally wrong—God is not primarily The wording of this oracle is The Old Testament Library (Philadelphia: The concerned with the ceremonial based upon a theological formula Westminster Press, 1976), p. 1 2 Mays, p. 19. or more outward expressions of expressed numerous times in the 3. Walther Eichrodt, Theology of the Old devotion, but with inner heart atti­ Old Testament (Exod. 34:6; Neh. Testament, transl. J. A. Baker, The Old Testa­ tudes and resultant ethical con­ 9:17; Ps. 86:15; 103:8; 145:8; ment Library (Philadelphia: The Westminster Press, 1961), vol. 1, p. 364. duct. Eichrodt says of the matter: Jonah 4:2). As such, this theme 4. Mays, p. 11.

29 Sunday School and Missions

☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆ |m|| TIE HERITAGE IF W THE MINING STAR

☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆

by Tim White

s the Sunday School enters its This is really the story of five ships, phoons, and tribal warfare. Prior to A third century, a glance into his­ all bearing the name, Morning Star. 1856, travel between islands was tory demonstrates its vital link with It begins in 1851, when three mis­ dangerous and limited to a small the missionary outreach of the sionary families left Hawaii to serve number of charter boats and the church. World evangelization and lo­ the islands of Micronesia, about three irregular schedules of the U.S. Navy cal Christian education are too often thousand miles west of Honolulu. schooners that patrolled this remote separated in our highly compart­ Rev. and Mrs. B. G. Snow, Dr. and area. mentalized church structures. The Mrs. L. H. Gulick and Rev. and Mrs. In 1855 the ABFM proposed the tradition of the church points to a Albert Sturges pioneered the work of idea of making a “missionary packet more interdependent relationship. the American Board of Foreign Mis­ (ship)” a project for American Sun­ The story of the missionary ship, sion (ABFM), enduring hardships that day Schools. Throughout 1856, re­ Morning Star, show a way that the were difficult to imagine, even 130 turning missionaries crisscrossed the potential energy of the Sunday years ago. In many cases, they were United States, challenging churches School can be unleashed through the natives’ first contact with Western with the need of reliable transporta­ the work of missions, revitalizing both civilization. The difficulty of their work tion for the missionaries on the field. in the process. was compounded by disease, ty­ All across the country, children gave through their Sunday Schools to ☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆ make the Morning Star a reality. The name came from Revelation 22:16, where Jesus is identified as “the bright and morning star.” Ultimately, about $12,000 was raised through their efforts, more than enough to build and outfit a multi-purpose ves­ sel. Though the Star was not a large ship, her wooden hull was big enough to shuttle the missionaries’ families and cargo between islands without difficulty. Back on the island of Kusaie, a rebellion was brewing. Two tribal factions began fighting, and the mis­ sionaries, caught in the middle, fled to the hills. The Morning Star’s first port of call at Kusaie on September 8, 1857 turned into a rescue mission. The Star provided the Snow family a means of escape, and a chance to regain flagging strength. Similar con­ ditions were discovered at Ponape, where the Sturges family had been reduced to a starvation diet. In both cases, the Star meant survival. Through 10 years of service, the ship ☆☆☆☆☆☆☆☆☆☆☆☆☆THE MORNING STAR !☆☆☆☆☆☆☆☆☆☆☆☆ was the lifeline to civilization, safety, and supplies for the missionaries. 30 A second chapter in this story opened in 1865 when the Morning Star began showing inevitable signs of wear from battles with sea, storms, and coral reefs. Some of the mis­ sionaries returned to a now-divided homeland to request funds for a new vessel. Since they could speak only to churches in the Northern United States, there was some doubt that they could raise the $25,000 needed to replace the Morning Star. Once more, however, the Sunday Schools of America came through. Two thous­ and Sunday School groups collected $28,700 to build a new ship, the Morning Star II. The new ship typified the state of the art in American shipbuilding. In addition to eight broad sails, she was propelled by a medium sized steam engine that was essential when skies were calm. The Morning Star II first came to Ponape, Micronesia, in the summer of 1867. She was met by Rev. Albert Sturges, who was now a 16-year veteran of work in the Caro­ lines. This ship, too, served as an instrument of mercy for the mission­ ship steady until a good breeze could was far different in design from the aries. In 1868, civil war broke out at blow them out to sea. The good powerful steamship Morning Star V Apaiang and Tarawa in the Gilbert breeze never came. Instead, the ship which sailed the Pacific waters 30 Islands. Missionary Rev. Hiram Bing­ was hit by an autumn squall that years later. There remains a symbolic ham wrote that “during 10 weeks we hammered it into the coral reef unity between all of the ships, how­ passed through more trials from Gil­ around the island. Though the ship’s ever, for they demonstrate the con­ bert Islanders than any of us had hull was smashed, the crew man­ tribution that the Sunday School can been called to meet before.” Ulti­ aged to load everyone safely into the make to other areas of ministry. In mately they were forced to abandon lifeboats. addition to serving its educational the mission, and it was the Morning Even this tragedy did not end the function, the Sunday School is a val­ Star II that safely evacuated the mis­ story of the Morning Star missionary uable resource for both personnel sionary family. ships. Three more times in the next and financial support. Through this In another critical situation, the 15 years the missionaries were ministry the laity have been chal­ Morning Star II brought emergency forced to go to American Sunday lenged to reach beyond themselves, supplies to Ponape following a ty­ Schools to request funds for a new to develop their own ministry, and to phoon that destroyed almost every ship, and each time the Sunday support the ministry of others. This building on the island. Even in this Schools came through. The three- is the heritage and promise reflected incident, Rev. Sturges saw God’s sailed schooner christened in 1856 by the Morning Star. ★ providence in action. Following the storm, the people of the island re­ ☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆ built their fragile church. In his diary, Rev. Sturges observed, “ I am glad we came here, and I am glad the wind blew down the church. I shall go away with a stronger feeling that 16 years of very hard labor on a very hard field has not been wholly lost. We will return to dedicate the [new] church.” The Morning Star II left Kusaie in the Carolines on her last voyage on October 18, 1869. Although the trip began without difficulty, things were not as placid as they seemed. A strong undercurrent drew the ship back toward land like a magnet. The ship’s engine alone was not powerful enough to fight the current. The cap­ tain worked out a strategy that he hoped would save the ship. At a depth of twenty fathoms (120 feet), he ☆ ☆☆☆☆☆☆☆☆☆☆☆☆THE MORNING STAR dropped anchor, hoping to hold the 31 Confession. could there be a more appropriate Lenten theme?

WHERE DOES CONFESSION FIT IN ?

by Philip N. Metcalfe, Pastor, Church of the Nazarene, Royerstord, Pennsylvania

f we were to play a word-association game with it at all, at the peril of your soul. At all events, go to I “confession,” what would come to mind? Super­ one in whom you can confide, and speak just what fluous? Pass6? Superseded? Roman Catholicism? you, feel. God will enable him to speak a word in Does it really belong to a Christian life-style? Do season, which shall be health to your soul. And sanctified people have anything to confess? To surely He will again lift up your head, and cause paraphrase a popular song does love (even “per­ the bones that have been broken to rejoice.”3 fect” love) mean “never having to say you’re sorry”? Why has it been so neglected, then? Several Citing confession as a class meeting practice in likely reasons could be given which include the Wesley’s day, Rob Staples contrasts that with “our dawning of the Enlightenment, which took a less failure to teach growing Christians and sanctified serious view of sin, seeing it as merely ignorance believers how to confess their spiritual failures.”1 and weakness, undercutting the need for confes­ I believe that this omission (or even the insinuation sion. Knowledge was deemed more necessary than that confession is only something the initially re­ forgiveness. Then the emphasis on individual free- pentant practice) tends toward spiritual plateauing, dom made it somehow demeaning to be dependent masking, and parading our strengths while pre­ on the church or anyone else in this way. Much tending we have no faults to confess. emphasis was made of the fact that the human soul The purpose of this article is to look at the theo­ needed no external mediators. The spirit of anti- logical history of confession, to demonstrate the Romanism in Protestantism cast a shadow over it need and show where it fits in a holiness church until anything resembling Catholicism was suspect. today. However, the principal cause of neglect has been THE THEOLOGICAL HISTORY seen by many as the loss of sin-consciousness in OF CONFESSION the modern age. Main-line Protestant churches To understand the current demise of confession, have come to view themselves as respectable, law- we must understand the Reformers’ protest against abiding people. The transgressions of its people the abuses of the Roman Catholic medieval Sacra­ came to be downplayed. Spiritual faults and failures ment of Penance. While the New Testament knows came to be concealed; sin-consciousness dis­ nothing of confession as a formal institution, it appeared. became a law of the Catholic church in A.D. 1215. THE NEED FOR CONFESSION TODAY An annual confession to the clergy became com­ Martin Marty believes the great need for Protes­ pulsory. The “satisfaction” of penance often in­ tantism today is to restore confessional attitudes: cluded an offering, fasting, or prayer. The system “With surprising suddenness we have discovered— came to be closely tied to the practice of indul­ almost too late—that the neglect of confession has gences made available through financial contribu­ meant a relapse in the modern world of Christianity tions to the church. into two false ways: legalism and relaxation. Under Luther opposed the abuses of confession, but not the quiet roofs . . . live people who use gentility to confession itself, with his opposition centering on cover up terror. They use politeness to cover up its: financial exploitation, the works-righteousness loneliness; apathy to cover up despair; escape to implications in which forgiveness seemed tied to cover up the vacuum that will not let us be alone self-atoning acts, the compulsory aspects, and the with ourselves. In the face of this condition, people unworthy demeanor of medieval friars who con­ of other professions . . . ask evangelical churches trolled the system. Not only did he approve it, but why they have given up their greatest disciplinary he recognized “no one as a Christian who withdrew and therapeutic treasure, confession . . ,”4 from confession, though he sometimes takes it in Today we face a rising incidence of “mental the wider sense of confession of one’s sins to God illness,” an alarming increase in suicide and various in prayer for mercy.”2 forms of addiction. Behind much of the mental and A free form of confession flourished in the class spiritual anguish today is the problem of guilt, an meetings of John Wesley, but he also advocated ailment of the conscience. The problem is deeper private confession at times to a trusted spiritual than a guilt complex; it is guilt. And much therapy guide: today concentrates on bringing an “overdeveloped “And if any of you should at any time fall from conscience” down to the level of performance in­ what you now are, if you should again feel pride or stead of helping people live up to their conscience. unbelief, or any temper from which you are now The goal is often to enable people to do whatever delivered; do not deny, do not hide, do not disguise (Continued on page 33) 32 UPDATE EDITOR, SUSAN DOWNS • DEPARTMENT OF EDUCATION AND THE MINISTRY

The dove is clean in nature and as such was allowed CELEBRATION to be brought in sacrifice. The Bridegroom in speaking to the Bride calls her, “My dove, my undefiled” (Song of Solomon 6:9). In using this simile the Bridegroom de­ AND THE clared the purity of His Bride. To know the Spirit in the holiness of His nature, in the beauty of His character, in HOLY SPIRIT the perfection of His grace, is to be in touch with a power which is beyond this world and to fulfill earthly duties in a In this quinquennium of “Celebrating Christian Holi­ heavenly manner. ness,” we must give place and emphasis to the blessed The dove is gentle in nature. One reason given for the Holy Spirit. He must continually be honored, sought gentleness of the dove is that the bird has no gall, the gall after, and given His rightful place in our hearts and lives being considered by naturalists of old as the source and and in our public services. fountain of contention. There is no bitterness in the Holy Throughout the Scriptures there are several different Spirit. symbols used to denote either the work or the presence The dove is constant in love. One writer says, “Doves of the Holy Spirit. Among these symbols used are water, by the riverside keep their eyes fixed upon the stream, fire, wind, oil, and others. One of the chief symbols is that and in drinking, do not erect their necks and heads, of a dove. When Jesus came to the river Jordan to be keeping their eyes fixed upon the water, and drink a baptized by John the Baptist, Luke records, “And the large draught of it after the manner of beasts.” The dove Holy Ghost descended in a bodily shape like a dove is the emblem of chastity because it lives in the strictest upon him, and a voice came from heaven, which said, monogamy, never desiring another mate. Thou art my beloved Son; in thee I am well pleased” The dove is a very sensitive bird—it is so easily grieved (3:22). In describing the people of God, David the or quenched. If human hands so much as touch the nest Psalmist said, “Yet shall ye be as the wings of a dove of the dove or fondle the two pearly white eggs in the covered with silver, and her feathers with yellow gold” nest, the dove will never return and nest there, grieved or (Psalm 68:13). quenched beyond any hope of repair. The blessed Holy Spirit has all these attributes and more. Especially is the Spirit sensitive and so ever gentle. He too can be quenched or grieved by our failure to respond to His guidance or by our carelessness. Paul warns, “Quench not the Spirit” (1 Thessalonians 5:19). In this period when we are endeavoring to celebrate the great truth, doctrine, and experience of heart holi­ ness, let us especially seek and honor the Holy Spirit. Allow Him to have control of every service! Let Him have expression in our singing! Have His unction and anoint­ By General Superintendent ing upon us in our preaching! If we honor the Holy Spirit, Orville W. Jenkins He will honor us in our churches and in our ministry.

A complimentary subscription to the "Preacher's Magazine" is sent to all ministers in the Church of the Nazarene from the Nazarene Publishing House. One of the most important ingredients of successful ministry is long- and short-range planning. The following general church events, with their dates, are provided by the Department o f Education and the Ministry fo r your convenience in coordinating the local and district church calendar into your total program. The theme, “Celebrating Christian Holiness,” is our purpose. The events and programs should support the theme or be useful in attaining the purpose. We want to assist you in your ministry. Call on us. M. R. M.

1980-81 THE YEAR OF THE MINISTER Spring, 1982...... Regional Christian Life Equipping Conferences October 13-17, 1980 ...... European Military Personnel Retreat May 31— June 4, 1982 ...... NIROGA, Asilomar, California N ovem ber 9, 1980...... Ministers' Day July 6-11, 1982 ...... International Lay Retreat February 18-20, 1981 ...... Nazarene Leaders' Conference August, 1982 ...... Faith and Learning Conference February 23-27, 1981...... NIROGA, Lake Yale, Florida March 31— April 4, 1981 ...... Prim e Tim e W esley— England 1982-83 THE YEAR OF THE YOUNG (Retreat and Tour) September 13-18, 1982 ...... NIROGA, Ridgecrest. South Carolina May 18-21, 1981...... PALCON II, Canadian Nazarene College September 27— October 1, 1982 ...... NIROGA, Schroon Lake, New England May 25-29, 1981 ...... NIROGA, Asilomar, California October, 1982 ...... European M ilitary Personnel Retreat June 1-4, 19 8 1 ...... PALCON II, Bethany Nazarene College December, 1982 (Tentative)...... Theology Conference June 8-11, 1981...... PALCON II, Mount Vernon Nazarene June, 1983...... World Youth Conference, Oaxtepec, Mexico College June 22-25, 1981 ...... PALCON II, Olivet Nazarene College 1983-84 THE YEAR OF THE DIAMOND JUBILEE June 29— July 2, 1 9 8 1 ...... PALCON II, Eastern Nazarene College July 6-9, 1981...... PALCON II, Trevecca Nazarene College October 5-9, 1983 ...... Sim ultaneous Revivals July 8-12, 1981 (Tentative)...... SOLOCON October 9-16, 1983...... Diamond Jubilee Week July 13-16, 1981...... PALCON II, Mid America Nazarene October, 1983 (Tentative)...... Chaplains' Retreat College October, 1983 ...... European M ilitary Personnel Retreat August 3-6, 1 9 81...... PALCON II, Northwest Nazarene College December, January, February ...... "How to Live a Holy Life” Enduring August 10-13, 1 9 8 1 ...... PALCON II, Point Loma College Word Series Sunday School Lessons Summer, 1984 ...... W ILCO N II 1981-82 THE YEAR OF THE LAYMAN September 14-19, 1981 ...... NIROGA, Glorieta, New Mexico 1984-85 THE YEAR OF CHURCH GROWTH September 21-25, 1981...... NIROGA, Ridgecrest, North Carolina Goal- 75.000 New Nazarenes September 28— October 2, 1981...... NIROGA, Schroon Lake, New England October 1-3, 1984 ...... Evangelism Conference October 12-16, 1981 ...... NIROGA, Banff, Canada October, 1984 ...... European M ilitary Personnel Retreat October 26-30, 1981 (Tentative)...... Chaplains’ Retreat June 20-22, 1985 ...... General Conventions, Anaheim February 22-26, 1982 ...... NIROGA, Lake Yale, Florida June 23-28, 1985 ...... General Assembly, Anaheim

32B Make Special Plans for ADULT SUNDAY JUNE 21,1981 Begin Your NEW ASSEMBLY YEAR with the... MINISTER'S ILtWOmOM FOR WEEKDAY- A six-day work-schedule chart for keeping notations on calls, appointments, and meetings. FOR SUNDAY- A full page for recording sermon theme, text, songs, special music, announcements, attendance, and offerings, and summarizing previous week’s activities. FOR ANNUAL REPORT- A systematic method of recording information necessary to complete your district report at the end of the church year.

Other Features—Monthly Expenditure Reports, Membership and Subscription Record— identical to the Annual Report of Pastor’’ form. Also includes calendars; sheets for recording children dedicated, funerals, marriages, baptisms, names and addresses; and summary of year’s activities. All material comes in a quality, Dura-plus vinyl, six-ring binder with handy storage pocket in back. Pocket-size, 7%” x 5W’ x W rings with “push open” button at end. Includes sheet lifters. Takes 7 W x 4 1/4”, six-ring fillers.

MINISTER S DAILY WORKBOOK may be started any time of the year. However, begun with your NEW assembly year and used consistently throughout the following 12 months, it will provide fingertip information for meeting the deadline for next year’s annual report. Ideal for inserting sermon notes too. R-52 Binder with R 51. R 53 inserts...... $7.50

For the more than 2,500 pastors now using this “Workbook’’ ... R-51 Annual Replacement Refill ...... $2.50 R-53 Address Sheets ...... (Package of 20) 50c R-88510P Plain Filler...... (Package o f50) 89c R-31011 Binder $5.00

Prices subject to change without notice.

An Essential Helpmate That No Pastor Should Be Without! NAZARENE PUBLISHING HOUSE Post Office Box 527, Kansas City, Missouri 64141

32D 1. Offers simplified accounting, understandable even to those with no formal bookkeeping training 2. Gives a detailed financial picture of each department and auxiliary of your church 3. Provides the pastor with all needed data for preparing his annual report 4. Flexible in its use for any church- large or small

For nearly 25 years widely accepted as an effective church record system in the Church of the Nazarene.

In addition to the Department Journal Sheets and Summary Reports are such helpful forms as: Counters’ Reports (in triplicate). Individual Ledgers (for local, district, general budgets), Monthly and Annual Reports, and Individual Giving Records—all in one handy binder. Instructions and sample forms provide a concise, clear, “how to use” explanation. The Dura-plus vinyl, three-ring binder is imprinted in gold. Thumb release. Size 10%” x 11%” for 8W x 11” inserts. R-150 Includes each of the following items...... $12.95

R -1 6 5 OFFERING REPORT BLANKS . . . (55 triplicate forms) $ 4 .7 5 R -1 6 3 CASH DISBURSEMENTS and RECEIPTS JO U R N A L ...... (Package o f 25) $ 1 .5 0 R -1 6 4 LEDGER SHEETS (For Local. District, General, etc.. Budgets)...... (Package o f 25) $ 1 .5 0 R -1 5 1 MONTHLY REPORT FORMS (13 Each of Summary, Expenditures, Budget Progress Form) ...... (1 Package o f 39) $ 1 .5 0 R -1 6 8 INDIVIDUAL GIVING RECORD S H E E T S ...... (Package o f 25) $ 1 .0 0 R -1 6 9 D IV ID E R S ...... (Set o f 8) $ 1 .2 5 R -1 4 9 THREE-RING B IN D E R ...... $ 4 .9 5

Prices subject to change witnout notice.

A Self-contained Record Book for Maintaining the Unified Treasury System in Your Church

NAZARENE PUBLISHING HOUSE Post Office Box 527, Kansas City. Missouri 64141

32E NAZARENE WORLD MISSION SOCIETY 198 H 81 Year of Prayer Quinquennial Monthly Emphasis- Prayer & Fasting

World Day of Prayer— March 6,1981

.. when G od’s people sincerely fast, it enables God to do what otherwise He cannot do . . . it places something in His hands that enables Him to release power that otherwise He cannot release.” . . . from The Ministry of Fast­ ing, by J. G. Morrison.

Order from the NAZARENE PUBLISHING HOUSE “I'd give more to my church if I thought I could afford it."

Mrs. Peters has inherited some stocks and would Through Q j j j like to put them to work for the cause of Christ. But, with living costs rising, she also could use Annuities more income herself. What should she do? Arrange a Gift Annuity with the Church of the

Nazarene! It will pay her a guaranteed regular I h elpful income for life, and it will benefit her church. Find out more about this double-blessing gift plan. Just use the coupon below to request our free booklet. No obligation. horizon/ INVESTORS/

PLANNED GIVING nOTATDfl/PROGRAMS

Rev. Crew: Please send me a free copy of “Giving Through Gift Annuities.” Life Income Gifts & Bequests CHURCH OF THE NAZARENE 6401 The Paseo Mr. Kansas City, MO 64131 M rs_____ Attn: Robert W. Crew M iss Address. In Canada: Church of the Nazarene City_ Executive Board Box 3456, Station B State_ - Z ip . Calgary, Alberta, Canada T2M 4M1 B irthdate. .T el..

32G Feeling the Doldrums? Want Something Different? Try This!

© Have a Missionary Speaker

Invite a Student Summer Ministries Participant to Tell His Experiences

© Adopt a Missionary’s Child in College Send boxes of goodies, cards, letters. Visit them at college and take to dinner. Invite home for holidays. Write the Department of World Mission for names of missionaries’ children at college nearest you. Richly rewarding.

© Preach a Sermon on Missions

RESOURCES AVAILABLE

MEET YOUR MISSIONARIES-biog- ANNUAL READING BOOKS. Full of A few available for General Budget or raphies and pictures. $4.95, Nazarene illustrations, stories, facts. Good for Missions Special offering. Write Publish­ Publishing House. resource. Nazarene Publishing House. ing House for information. U-680, set of 6—$8.50 1980 STATISTICS TRACT XT26. Free. LARGE WORLD MAP 50 X 38”. Using Nazarene Publishing House. STUDY RESOURCE PACKETS: Adult statistical tract can pinpoint Nazarene TRACTS ON MISSION FIELDS. Free. (U-4012)—$11.45; Youth (U 4011), mission locations on large map. Naza­ Nazarene Publishing House or NWMS Children (U-4009)-$8.95. Posters, rene Publishing House. Headquarters Office. maps, cassette of sounds, study informa­ (MA-9577)...... $1.25 tion. Nazarene Publishing House. WORLD MISSION magazine, latest MISSIONARY & CHILDREN’S reports from missionaries and nationals. SLIDES AND FILMS. Available from ADDRESS LISTS. Free. Department of Three years for $4.50. Should be in Nazarene Publishing House. World Mission, 6401 The Paseo, Kansas every Nazarene member and Sunday Slides rental fee...... $5.00 City, MO 64131. Order quarterly to School home. 35-mm. film rental fee . $25.00 on most. keep up to date.

32H NEW EVANGELISTIC HONOR ROLL QUALIFICATIONS For This Quinquennium

A local church qualifies for the Evangelistic Honor Roll if they receive a number of new Nazarenes by profession of faith, or by letter of commendation from another denom­ ination, equal to or more than the number required on the chart below, providing they show a net gain.

A church directly responsible for starting a new Home Mission church automatically qualifies for the Evangelis­ tic Honor Roll in the year the new church is organized.

The newly organized church is eligible to be on the Evan­ gelistic Honor Roll in the year it is organized.

Membership Reported Gain of New Group Last District Assembly Nazarenes Requ 1 1-24 2 2 25-74 6 3 75-124 10 4 125-174 13 5 175-224 16 6 225-299 19 7 300-499 24 8 500 & above 30 I fiW E RESOURCE MARRIA616 AND m FAMILY

Buy this neat little publication through your curriculum ordering secretary. It puts you in touch with the best in Marriage & Family Life resources. Nazarene Publishing House, Box Schedule a Nazarene Marriage Enrich­ 527, Kansas City, MO 64141. ment retreat. Write for the roster of trained Leader couples. Marriage & Family Life, 6401 The Paseo, Kansas City, MO 64131.

NATIONAL FAMILY WEEK

MAY 3-9,1981

Pastor! Want an effective resource to help your local director to plan for this special week?

Order this eight-page brochure (CSA-6) from your Nazarene Publishing House. It includes such resources as: films, tapes, organizations, books, manuals, kits, ideas, job descriptions, and Marriage & Family Life “Let every father and mother realize that objectives for the local church. when their child is three years of age, they have done more than half of what they will ever do for his/her character." Horace Bushnell Nazarene Publishing House Box 527, Kansas City, MO 64141 When you reach retirement, will all the pieces fit? Why not plan on putting some of the pieces together beforehand? Your Department of Pensions can lend a helping hand now as well as throughout your ministry. Information is available on "Basic" Pension, tax-sheltered annuity, insurance, Social Security, and taxes. Since 1919, we have been committed to serving you.

SERVING YOU THROUGHOUT YOUR MINISTRY Department of Pensions 6401 The Paseo Kansas City, Missouri 64131 816/333-7000 THE ____

PREACHER’S GEORGE E. FAILING General Editor MAGAZINE Wesleyan Church

The Editorial Team is supported by the wise counsel of a rotating edito­ rial advisory board. Each issue of the Preacher’s Magazine accents a theme. An advisory board of persons with experience and expertise on the subject is recruited to tell the editor and his staff what needs to be MARK R. MOORE said about the accented theme. Executive Director Department of Education Serving without pay, the editorial board, pictured here, helped us put and the Ministry together this issue on “Micah.”

HARVEY FINLEY Professor of Old Testament Nazarene Theological WESLEY TRACY Seminary Editor The “Preacher's Magazine"

W. T. PURKISER b Author and Old Testament Scholar SUSAN DOWNS Sierra Madre, Calif. Editorial Asst. The “Preacher's Magazine"

JOHN B. NIELSON Editorial Director Adult Ministries

Future issues of the “Preacher’s Magazine’’ will accent these themes: • Urban Ministries • The Sunday Night Service • Adult Ministries in the Local Church • Preaching from Matthew 1981 THEME: Announcing Single Adults ... Alive and Walking in the Spirit

< S o ( o C o t v EAST AND WEST A ofrAduffi) EAST WEST July 29—August 2 July 1-5, 1981 The Hyatt-Sarasota The Portland Hilton

TWO CONFERENCES TO EQUIP YOUR SINGLE ADULTS

“The spiritual aspect of the whole SoloCon was exact­ ly what I needed at this time in my life. I came away a different person.” “I returned to work with a new outlook.” “I enjoyed being with all the singles there—divorced, widowed, and the never-married. The wide age range did not seem to make any difference in our fellowship and ministering to one another.” “SoloCon ’80 made a change in my life!” . . probably the best spiritual experience I have had since International Institute Days. I went not knowing what to expect and came away really ‘uplifted’ spiritu­ ally!” “It was one of the most spiritually enriching times I have experienced.” “I am so thankful for a church who cares about me and is ready to help and support me, as a single par­ ent.” “As a schoolteacher, never married, and in the ‘over 35’ category, I especially appreciate a church that cares enough to consider my needs and to make growing experiences like SoloCon ’80 possible.” (Florida) “I’m so glad I am part of a denomination that shows a positive interest in the single adult’s life.” (Illinois) FOR DETAILS: “I really appreciate the efforts of the general church to Harold Ivan Smith, Single Adult Ministries meet the needs of all its members—even the single ones!” 6401 The Paseo, Kansas City, Missouri 64131 J. B. (Kansas) 816-333-7000 “We were able to leave SoloCon refreshed and confi­ dent once again that God does love us too and that He does have plans for us . . (California)

< S o /o C o tv because we care If unable to schedule during February or March there's STILL TIME in APRIL or MAY

For the Decade of the 80 s A TIMELY 1%rnm -m n i l r j /1981

We are living in extremely exciting times. We are on the verge of a meaningful reclaiming of the heritage that every believer is truly called to ministry. You are a participant in that revolution. Whether you are a pastor or a layperson, you have the joyful responsibility of responding to the call to ministry that comes to every believer.

Join in the revolution!

p/\rrji'j£8G iii By James L. Garlow, Director of Lay Development. First Church o f the Nazarene, Bethany, Oklahoma. Exploring the potential of laity and pastors working together. 160 pages. Paper $4.95

[51 Course: Unit 160.5a

JUcADSMc G U lD f XtT Specialized material for those presenting this study in the local church. 71 pages of lesson plans . . . 14 Pressure Fax masters for duplicating various response forms ... 6 overhead transparencies ... 4 lis-

supporting aids —all in one handy, attractively designed, vinyl 3-ring notebook. ____ xi Well worth the S-1995 $16.95 tial for owth the

ORDER FORM REGISTRATION FORM

Date [fUJ Please send items as indicated below: COURSE: Unit 160.5a "Helping Laity and Clergy Become Partners in PARTNERS IN MINISTRY $4.95 Ministry" S-1995 LEADER'S GUIDE KIT $16 .95 TEXT: PARTNERS IN MINISTRY TOTAL

SHIP TO:

CHECK or MONEY ORDER Enclosed $ Enrollment estimate -- - - _ Beginning date CHARGE (30-day) TO: □ Church □ SS □ NYI (other) Account Number sessions (state/province) Cldss to be held □ NYI hour □ Wednesday night Other Church name Send Report Blonk, Registration Material to: BILL TO:

M ARK R MOORE

John,

How can we convey to our ministers that PALCON II offers f them an exciting opportunity for enriching their ministry?^ Just think -

Saturation in holiness preaching under Sydney Mart: Dennis Kinlaw and our General Superintendents A look at the basic beliefs

Understanding discipling and the possibilities it offe

Ample time for study, evaluation and personal growth Plus much, much more

PALCON new stands for:

Preachers And Leaders CONference

R a t i o n a l e :

PALCON II is open to all Nazarene ministers including: Pastors Evangelists Multiple Staff Ministers Chaplains Missionaries Retired Ministers Ministerial Students Connectional Interests (Colleges, Headquarters, etc. Dennis Kinlaw

Bill M. Sullivan Board of General Superintendents

Dates for PALCON II Canadian Nazarene College April 27-30, 1981 Bethany Nazarene College June 1-4,1981 Mount Vernon Nazarene College D. Paul Thomas June 8-11,1981 Olivet Nazarene College June 22-25,1981 Eastern Nazarene College June 29—July 2,1981 Trevecca Nazarene College July 6-9,1981 Mid-America Nazarene College July 13-16,1981 Northwest Nazarene College August 3-6, 1981 1. M a i l * Countdown' 5 Point Loma College August 10-13,1981 2 . CAtck cjiftt Q. PaU c*\ ujhat pfrps hc needs, * (iol8( 3. Order air -fie ld s 'f o r O f - M . Mail Pfc-- fe^istrcrhote, 5. Order: Sof\a fcxMs y A/afebooJcs / Ajfai**. ■f*^s U>. Co sf ; ^//o — The College of the Called ADULT EDUCATION FOR CALLED LAYMEN

PRACTICAL TRAINING FOR MINISTRY • Accreditation: AAB.C. leading to AA. degree, Ordination • Financial Aid: V.A, Basic Educational Opportunity Grants, Student Loans • Flexible Program: Biblical Studies, Christian Education, Lay Ministries, Music, day or evening classes. FELLOWSHIP • Placement: multiple ministry opportunities For Information for Your Called Laymen, Write to: EDUCATION Director of Admissions Nazarene Bible College BONUS: One cassette tape for each prospective student referral P.O. Box 15749 Colorado Springs, CO 80935 WHAT OTHERS ARE "THEY CRV SAYING ABOUT OUR NEWEST 16-MM. RELEASE IN THE NiGHT*

. . . is an authentic reenactment of one of modern Christendom's most excit­ ing missionary stories. Based on care­ A beautiful film. Faith/ ful research of existing documents Promise funds have in­ and correspondence from the archives of the Church of the Nazarene, the film creased dramatically since portrays Harmon and Lula Schmel- it was shown! zenbach's heroic struggle against near-insurmountable odds as they la­ bored to establish ‘ our beloved Very good! Praying God will church” among the tribes of early still challenge people to 20th-century Swaziland. really commit their lives to The film is the first dramatic “screen­ play” that Nazarene Communications Christ and His ministry. has attempted. Dialogue, costumes, and sequence of events have been carefully recreated from the most re­ Quite impressive! Seems to ■ liable information available. me to be the best film yet by A unique combination of Nazarene Nazarenes. talent has brought the production to reality. D. Paul Thomas, most recently acclaimed for his one-man drama This is the best missionary about John Wesley, “A Heart Strange­ film I have used in 25 years ly Warmed," has faithfully portrayed Harmon Schmelzenbach, as well as of ministry. It’s excellent! ■ contributed his fine talents to many other details. Elinor Jones, member of the Manhattan Church of the Naza­ Excellent, moving produc­ rene, has rendered a sensitive treat­ tion! I appreciated the re­ ment of Lula Schmelzenbach. Ovid turn to the true missionary Young, well-known organist, pianist, composer, and arranger, has written a spirit. powerful, moving, musical theme and score. To all who have made this In addition to the creative talents of the Nazarene Communications staff, film possible, we express RENTAL: missionaries, Swazis, friends, and the out thanks. We appreciate Freewill offering for Schmelzenbach descendants have the beautiful message of to­ 10 percent credit— added a wealth of information to fur­ ther strengthen and authenticate this tal commitment. Nazarene Missions in Africa production. The list of people involved is literally in the hundreds. The response to the film Today our challenge is just as de­ was gratifying and over­ manding as it was at the turn of the century. More are being born than whelmingly enthusiastic. It born again. Millions cry in the night spoke to our church. and perish in the dark. And while some voices are calling for retrenchment, we must remain committed to Christ's Great Commission, praying: As of March 1, 1981, 484 churches have shown “They Cry in “Lay any burden upon me, only sus­ the Night.” You can order it for a showing in your tain me; send me anywhere, only go with me; sever any tie, but that one church from: FILM DESK, Nazarene Publishing House, which binds me to Thy service and to Box 527, Kansas City, MO 64141. Please indicate your first, Thy heart." second, and third choices for dates. —from the flyleaf of Harmon Schmelzenbach’s Bible.

32S Your choice of 3 Offering Envelope Sets

Features worth considering... SIZE: 3 x 6tt • All perpetually dated • Sets never out of date • Start any time of the year • Attractive flip-top box suitable for mailing

Check size CHURCH OF THE NAZARENE

Imprinted “Church of the Nazarene” and contains a year’s supply of envelopes with the same number throughout to identify it to the contributor, plus a pledge card, “how to use” leaflet, and a “defray the cost” envelope. Available in consecutive numbers (example: 324-56) and orders will be filled from the next series of numbers available in our stock. NOTE: Requests for specifically designated numbers series and imprint will be treated as custom- printed orders and prices will be adjusted accordingly.

For CUSTOM-PRINTED ENVELOPES, write for SPECIAL BROCHURE.

T 1 T II u n o t E SIZE: 2 ^ x 4 % Ohurch it Ifasarcm SIZE: I'k X 4'/." L Children's set

NO with Picture Story MINIMUM Gives boys and girls a sense of personal pride; encourages the habit of systematic giving. Scriptures are repeated on two envelopes: one ORDERS with a Bible picture; the other with a modern scene. Set of 52 envelopes include space for amount, name, and address. Single JUL. 3RD SUNDAY ORDERS pocket style. OX-603 CHECK SIZE $1.15; 12 sets for $12.25; 25 sets for $23.25 FILLED OX-502 SINGLE 95c; 12 sets for $9.95; 25 sets for $18.50 OX-503 SINGLE Multiple-Fund AT ONCE 0-39 CHILDREN’S SET $1.00; 12 sets for $11.00; 25 sets for $22.00 Nazarene Publishing House • Post Office Box 527 • Kansas City, Missouri 64141 e X P L O R IN G GOD’S WORLD VMOITOI BIBLC SCHOOL

1981 Theme Aldersgate Curriculum Plan Now!

NOT CHANGE JUST FOR THE SAKE OF CHANGE! BUT CHANGE TO BETTER IDENTIFY THE REAL FUNCTION OF THE MINISTRY OF THE CRADLE ROLL!

Two changes have taken place. They are: 1. The change of name from Cradle Roll to CRADLE ROLL PARENTS 2. The change from Children’s Ministries to _ _ ...... ADULT MINISTRIES

Let’s keep remembering “ THE BABY IS THE K E Y ” that opens the door to enable us to enter to minister to PARENTS and through PARENTS to the baby. OUR BIG OBJECTIVE IS TO WIN THE PARENTS TO CHRIST! PENSIONS 1979-80 DISTRICT RECORD for paym ent of the Pensions and Benefits Fund

1980 Summary of 90 Percent Districts Pensions and Benefits Fund

Canada Central

New England Dakota Minnesota Upstate New York Rocky Mountain

.Central | Ohio 1

Eastern \ Kentucky Colorado Missouri Kansas Kentucky North Carolina Central 1 , California Tennessee

North Arkansas South Carolina

Southern South Arkansas California New Mexico Mississippi

North Florida Louisiana

Central Florida

Southern Florida

Cent. Lat Am

Annual premiums for Basic Group Term Coverage for ordained ministers is $1,500 Life Insurance for ministers are paid by the ($3,000 for double coverage). Coverage Department of Pensions and Benefits. for district-licensed ministers is $1,000 “Double Coverage” is automatic to all en­ ($2,000 for double coverage). Your De­ rolled ministers for the 1980-81 assembly partment of Pensions and Benefits is able year if their district paid 90 percent or to offer this valuable service through the more of its official Pensions and Benefits continued faithfulness and cooperation of Fund during the 1979-80 assembly year. local congregations, pastors, and districts.

32V DISTRICT PERCENTAGE DENOMINATIONAL AND DISTRICT ★Washington Pacific 101.87 * Hawaii Pacific 100.76 PAYMENT RECORD ★Alaska 100.11 The shaded spaces indicate each year the dis­ ★Canada Pacific 100.07 Western Latin American 99.18 trict paid 90 percent or more of its Pensions Northern California 98.73 and Benefits Fund. Southwest Oklahoma 98.69 Canada West 98.45 Akron ______Los Angeles 97.91 90.06 Alabama 90.20 Sacramento 97.38 Alaska 100.11* Arizona 97.09 Arizona 97.09 Eastern Latin American 96.83 Canada Atlantic 91.57 Washington 96.53 Canada Central 92.43 Pittsburgh 95.96 Canada Pacific 100.07* Canada West 98.45 Dallas 94.99 Central California 90.18 Mississippi 94.78 Central Florida 91.62 Kansas 94.66 Central Latin American 90.00 Georgia 94.53 Central Ohio 90.00 Illinois 94.39 Chicago Central 90.28 Southern Florida 94.06 Colorado 91.92 Dakota 93.77 Intermountain 93.87 Dallas 94.99 Houston 93.86 Eastern Kentucky 91.79 Dakota 93.77 Eastern Latin American 96.83 Southeast Oklahoma 93.62 Eastern Michigan 90.00 Northwest 93.54 East Tennessee 92.01 Georgia 94.53 West Virginia 93.23 Hawaii Pacific 100.76* Southwest Indiana 93.17 Houston 93.86 Nebraska 93.14 Illinois 94.39 Philadelphia 92.98 Indianapolis 90.00 Iowa 92.86 Intermountain 93.87 Northwest Indiana 92.85 Iowa 92.86 Joplin 90.02 North Carolina 92.58 Kansas 94.66 Northeastern Indiana 92.58 Kansas City 90.00 South Carolina 92.55 Kentucky 90.69 Canada Central 92.43 Los Angeles 97.91 Tennessee 92.35 Louisiana 90.05 Maine Maine 92.21 . 92.21 Michigan 90.17 East Tennessee 92.01 Minnesota 90.00 West Texas 92.01 Mississippi 94.78 Colorado 91.92 Missouri 90.00 Eastern Kentucky 91.79 Nebraska 93.14 Southern California 91.78 New England r~ 90.96 Central Florida New Mexico 90.86 91.62 New York 90.09 Rocky Mountain 91.62 North American Indian 91.51 Northwestern Illinois 91.61 North Arkansas 90.49 Canada Atlantic 91.57 North Carolina 92.58 North American Indian 91.51 North Central Ohio 90.12 Northwest Oklahoma 91.39 North Florida 90.20 Northeast Oklahoma 90.11 New England 90.96 Northeastern Indiana 92.58 New Mexico 90.86 Northern California 98.73 Kentucky 90.69 Northwest 93.54 Northwestern Ohio 90.66 Northwest Indiana 92.85 North Arkansas 90.49 Northwest Oklahoma 91.39 Upstate New York 90.44 Northwestern Illinois 91.61 Northwestern Ohio 90.66 Chicago Central 90.28 Oregon Pacific 80.89 Southwestern Ohio 90.28 Philadelphia 92.98 Alabama 90.20 Pittsburgh 95.96 North Florida 90.20 Rocky Mountain 91.62 / San Antonio 90.19 Sacramento 97.38 San Antonio 90.19 Central California 90.18 South Arkansas 90.01 Michigan 90.17 South Carolina 92.55 North Central Ohio 90.12 Southeast Oklahoma 93.62 Northeast Oklahoma 90.11 Southern California 91.78 New York 90.09 Southern Florida 94.06 Akron 90.06 Southwest Indiana 93.17 Southwest Oklahoma 98.69 Louisiana 90.05 Southwestern Ohio 90.28 Joplin 90.02 Tennessee 92.35 South Arkansas 90.01 Upstate New York 90.44 Central Latin American 90.00 Virginia 90.00 Central Ohio 90.00 Washington 96.53 Eastern Michigan 90.00 Washington Pacific 101.87* West Texas 92.01 Indianapolis 90.00 West Virginia 93.23 Kansas City 90.00 Western Latin American 99.18 Minnesota 90.00 Wisconsin 90.00 Missouri 90.00 Virginia 90.00 DENOMINATIONAL $ / AVERAGE ° Y Wisconsin 90.00 7 Oregon Pacific 80.89 Denominational Average 92.38

32W PASTOR!! CHAIRMAN!! I s

I 4th Payn'"* 1 Sofder ^ Clas' Cash on A/y_ g.ihscfiPw n . Trans. in fo . Ministries cCredit OK '(rly. 1981 Special you'n R e feren ce , Church Location r t -

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* 4 , o . on ♦ A ru vo u r ♦ 4 i I Q u a n t i t y Next 4 V 1 s o u R c t ^ — —

------!T ...... I n f college s I _ promotion 2 “ 5 h U ,« t u^ ,re/ e / Supplies Order Blank r Blank ||: ■ MMontt nntt A helpful Week E S § 1 e 5 5 S Week * p7 ® ° ^ s o u r c e Wee P la n n in g G u i d e Wei ------fob... hiscovw tr^^ -— W« r a o t n ^ L J ^ # ; CL/SS B o a S ^ ^ 'ta fo n * A9e-groUD n S ? , da/oc«on ^ °fS Pr09r°mrTlin9 Uteratuyre /£ °°' Panning

Special day obsemS ° rderin9 l-eadershiD p s®.fV a n c e 2 2 ----7777^^^ SeTspecgl°JL------Spiritual enrichrnenfnSSS 32X TcoMnLEH--— rrtoiTtoF^^ ] miiljj^liBlliri • For Pastors • For Christian Life Chairmen • For Other Key Christian Education Leaders

COMING NEXT QUARTER ★ Is Enrollment Essential to Growth? Interview with Dr. Kenneth S. Rice, executive director. Departm ent of Adult Ministries, Church of the Nazarene, on the meaning of Arthur Flake's "Formula for Growth" and its implications for the decade of the 80s. ★ Annual Christian Life Planning C alendar A 52-page calendar providing week-by-week guidance for the entire year; plus church and Sunday School growth charts; a week-by-week attendance, enrollment, membership, giving record to provide fingertip facts for the 4-D program and monthly and year-end reports; a list of all Christian Life/Sunday School editors and publications; a summary of Bible books/subjects to be studied at each age level for the year; and a wealth of other helpful data. ★ How Can Teachers Make Missions Personal? Interview with Helen Temple of the Departm ent of World Mission on ideas for increasing under­ standing, stimulating giving, and increasing mission proficiency of teachers and pupils. ★ Everybody Ought to Know Jesus—Who He Is Interview with Melton Wienecke, Edge editor, on what Sunday Schools can do to grow—what is happening in Sunday School attendance across the denomination—and what the denomi­ nation plans for the fall, 1982, Sunday School attendance campaign. ★ Three Colorful Sunday School Posters Each is tastefully and interestingly designed to capture attention, spark interest, and create a spirit of Sunday School enthusiasm. ★ Practical Tips for Chairing the Christian Life/SS Board Handy helps for preventing bored board members. ★ The Chairman Speaks Interview with Christian Life/Sunday School chairmen who tell what they are doing about visi­ tation, workers' meetings, teacher enlistment, class effectiveness, and other common but critical needs faced by chairmen everywhere.

AND MUCH, MUCH MORE Order your Leadership Resources on the Church Literature/Supplies order form (September/ October/November) and mail with your check to NPH before July 10 (to save 5 percent).

32Y •D U N M IR E, RALPH t JOANN. (C) 202 Garwood Dr., Nashville. TN 37210 EVMTGEIISrS DUNN, DON. (C) P.O. Box 132. B artlett, OH 45713 DUTTON, KEN, (R) Box 654, Brunswick. ME 04011 E------♦EASTMAN, RICK. (R) Box 10026, Kansas City, MO 64111 (full-time) DIRECTORY ECKLEY, LYLE E. P.O. Box 153. Laguna Park. TX 76634 EDWARDS, LEONARD T. (C) 413 Russell St.. Winters, CA 95694 EDWARDS, TERRY W. (R) Box 674, Frederick. OK 73542 (full­ tim e) VISUAL ART DEPARTMENT, NAZARENE PUBLISHING HOUSE ELLINGSON, LEE. (C) c/o NPH* ESSELBURN, BUD (THE KING'S MESSENGERS). (C) S.R. 60 N . (Monthly slates published in the first issue of the "Herald of Holiness" each m onth) Rte. 1. Warsaw, OH 43844 ESTERLINE, JOHN W. (C) 4400 Keith Way, Bakersfield. CA 93309 •EVERLETH, LEE. (C) 300 Aurora St.. Marietta, OH 45750 A ------EVERMAN, WAYNE. (C) P.O. Box 377, Stanton. KY 40380 ABNEY, JOHN. (R) Rte. 10. Eau Clair Dr.. M aryville, TN 37801 ♦BURKHALTER, PAT. (R) P.O. Box 801. Atlanta, TX 75551 F______ALLEN, ARTHUR L. (C) 2440 Castletower Ln.. Tallahassee. BURKHART, MUNROE S. 513 E. Franklin St.. Hillsboro. TX FELTER, JASON H. (C) c/o NPH* FL 32301 76645 FILES, GLORIA; I ADAMS, DOROTHY. (C) c/o NPH* ALLEN, JIMMIE. (R) 205 N. Murray. Sp. 244. Colorado Springs. BURTON, CLAUD. 9571 Castlefield, Dallas, TX 75227 FINE, LARRY. (R) 16013 W. 151st Terr.. Olathe. KS 66061 CO 80916 FINNEY, CHARLES t ISOBEL. (C) Rte. 2, Box 219B. M onti- • ANDERSON, LAWRENCE & KAREN-LOUISE. (C) 43 Mammoth cello. FL 32344 R d . Rte. 3. Londonderry. NH 03053 c______FISHER, WILLIAM. (C) c/o NPH* ANDERSON, ROBERT. (C) 6365 S.W. Hall Blvd.. Beaverton. CANEN, DAVID. (C ) Rte. 1. Adrian. GA 31002 FLORENCE, ERNEST E. (C) P.O. Box 458. Hillsboro. OH 45133 OR 97005 CARLETON, C. B. I l l S. Locust St.. McComb, MS 39648 ♦FORD, JAMES I RUTH. C hildren's Workers. 11 N. Lake Dr.. ♦ANDREWS, GEORGE. (C) Box 821. Conway, AR 72032 CARLETON, J. D. (C) 2311 Cedar, Olathe, KS 66061 Plparu/atpr FI ARMSTRONG, C. R. (C) 2614 E. Yukon St.. Tampa. FL 33605 •CAUDILL, STEVE I SUE. (C) 4967 Frontier Ln.. Saginaw. FORMAN, JAMES A. (C) Box 844, Bethany, OK 73008 ASBURY, MILDRED. (R) 404 Perrymont Ave., Lynchburg. VA Ml 48603 FORTNER, ROBERT E. (C) Box 322, Carmi, IL 62821 24502 (full-time) CAYTON, JOHN. (C) Box 675. Middleboro. MA 02346 ♦FRASER, DAVID. (C) 11108 N.W. 113th. Yukon, OK 73099 ATKINSONS FAMILY CRUSADES, THE. (R) 1008 W. London •CELEBRATION TRIO. (C ) 1202 Kanawha Ave.. Dunbar, WV FREEMAN. MARY ANN. (C) Box 44. Ellisville. IL 61431 St.. El Reno, OK 73036 25064 FRODGE, HAROLD C. (C) Rte 1. Geff. IL 62842 ATTIG, WALTER W. (C) 21 Larkspur Dr.. Belleville. IL 62221 CHAMBERLAIN, DOROTHY. (R) Rte. 1. Carmichaels. PA 15320 FULLER, JAMES O. (R) 902 Adel Rd., Nashville. GA 31639 CHAPMAN, L. J. (R) Box 44. Bethany. OK 73008 B ♦CHAPMAN. W. EMERSON I LOIS. (C) Rte. 1. Box 115a. Mil G ______BAGGETT, DALLAS. (R) 1313 Fletcher Ave. S.W.. Decatuc. AL tonvale. KS 67466 GADBOW, C. D. 1207 S. Second St., Marshalltown, IA 50158 35601 (full-time) CHASE, FRANK. (R) Box 544. Bethany. OK 73008 GALLOWAY, GEORGE. 9880 Avondale Ln.. Traverse City. Ml BAILEY, JAMES. (R) Rte 1. Box 99, Loretta, TN 38469 •CO BB, BILL & TERRI. (C) Box 761, Bethany. OK 73008 49684 ♦BAKER, RICHARD C. (C) 3590 Coal Fork Dr.. Charleston, WV ♦COFFEY, REV. I MRS. RUSSELL E. (C) Rte. 2, Hopkins, Ml GARDNER, GEORGE. (C) Box 9, Olathe. KS 66061 25306 49328 GAWTHORP, WAYLAND. (C) Box 115, Mount Erie, IL 62446 BALDWIN, DEAN. (R) 18155 S. Ridgeview. Olathe. KS 66061 COLLINS, J. C. Box 264. M orristow n, IN 46161 •GILLESPIE, SHERMAN & ELSIE. (R) 203 E. Highland. Muncie. BALLARD, DON. (C) 4671 Priscilla Ave.. Memphis. TN 38128 COLLINS, LUTHER. (C) 1215 Lyndon St., South Pasadena, CA IN 47303 (fu ll-tim e ) BALLARD, O. H. (C) 7113 S. Blackwelder. Oklahoma City. OK 91030 GLAZE, HAROLD I MARILYN. (C ) P.O. Box A. Calamine. AR 73159 CONE, ANDREW F. (C) 173 E. Puenti, Covina, CA 91723 72418 BARR, RAYMOND. (R) Rte. 1, Box 228B. Grovertown. IN 46531 COOK, RALPH. (R) 6355 N. Oak. Temple City, CA 91780 •GLENDENNING, PAUL & BOBBIE. (C) c/o NPH* BARTON, GRANT M. 1551 Darlington Ave.. Crawfordsville, IN COOPER, DALLAS. (C) Box 596, Aztec. NM 87410 GOODMAN, WILLIAM A. (C) Rte. 3, Box 269, Bem idji. MN 47933 COX, CURTIS B. (C) 2123 Memorial Dr.. Alexandria, LA 71301 56601 BEARDEN, LESLIE R. (C) c/o NPH* •COY, JIM. (C) 4094 Brezee. Howell, Ml 48843 GORMAN, HUGH. (R) Box 3154, Melfort, Saskatchewan, • BELL, JAMES i JEAN. (C) c/o NPH'1 CRABTREE, J. C. (C) 3436 Cambridge, Springfield. OH 45503 Canada SOE 1A0 (full-tim e) ♦BENDER EVANGELISTIC PARTY, JAMES U. (C) P.O. Box 952, CRANDALL, V, E. S MRS. (C) 125 E. Prairie St.. Vicksburg, Ml •GORMANS, THE SINGING (CHARLES & ANN). (C ) 12104 Shelbyville. IN 37160 49097 Linkwood Ct„ Louisville, KY 40229 ♦BERTOLETS, THE MUSICAL (FRED & GRACE). (C) c/o NPH* ♦CRANE, BILLY D. (C) Rte. 2, Box 186, Walker. WV 26180 GRAHAM, NAPOLEON B. (C) P.O. Box 5431 (1101 Cedarcrest BETTCHER, ROY A. 3212 4th Ave., Chattanooga. TN 37407 CREWS, H. F. & MRS. Box 18302. Dallas. TX 75218 Ave.), Bakersfield, CA 93308 BEYER, HENRY T„ JR. 110 Johnston Rd.. Pearl River, LA 70452 •CROFFORD, DON. (R) 254 Southridge Dr.. Rochester. NY GRAVVAT, HAROLD F. Box 932, Mattoon, IL 61938 • BISHOP, BOB. (C) Box 764. Olathe. KS 66061 14626 GRAY, JOSEPH I RUTH. 2015 62nd St., Lubbock, TX 79412 ♦BLUE, DAVID t DANA. (C) Box 60567, Nashville, TN 37206 CULBERTSON, BERNIE. (C) 100 N.E. 8th PI.. Herm iston. OR •GREEN, JAMES i ROSEMARY. (C) Box 385, Canton, IL 61520 BLYTHE, ELLIS G. (C) 7810 S.W, 36th Ave.. Gainesville, FL 97838 GRIMES, BILLY. (C) Rte. 2, Jacksonville, TX 75766 32601 GRIMM, GEORGE J. (C) 820 Wells St., Sistersville, WV 26175 BOGGS, W. E. 11323 Cactus Ln.. Dallas, TX 75238 •GRINDLEY, GERALD i JANICE. (C) 539 E. Mason St. ♦BOHANNON, C. G. & GERALDINE. (C) 420 S. Curry Pike. D______Owosso, Ml 48867 Bloomington. IN 47401 DARNELL, H. E. (C ) P.O. Box 929. Vivian. LA 71082 •B O H I, ROY. (C) 403 Annawood Dr.. Yukon. OK 73099 DAVIS, E. O. P.O. Box 508. Oakridge, OR 97463 H ------• BOHI, JAMES T. (C) 1600 College Way. Olathe. KS 66061 DAVIS, HENRY. (R) Box 182. Hallsville. MO 65255 HAIL, D. F. (R) 3077 Kemp Rd., Dayton. OH 45431 (full-time) ♦BOND, GARY C. (C) 410 S. Clay St.. Sturgis. Ml 49091 DAVIS, LEO. 403 "N " St.. Bedford. IN 47421 ♦HAINES, GARY. (C) c/o NPH* BOWKER, A. STEPHEN. (C) 235 S. Coats Rd.. Oxford. M l 48051 ♦DELL, JIMMY. (C) 4026 E. Flower St.. Phoenix, AZ 85018 HALL, CARL N. (C) c/o NPH* BOWMAN, RUSSELL. 1695 Audrey Rd., Columbus, OH 43224 DeLONG, RUSSELL V. 5932 48th Ave. N . St Petersburg. FL HANCE, RAY. 7705 N.W. 20th St., Bethany, OK 73008 • BRAUN, GENE. (C) 4418 Silkirk Ln. E.. Lakeland, FL 33803 33709 HANCOCK, BOYD. (C) c/o NPH* BREWINGTON, JANE. (R) 281 Henley Rd . Penn Wynne. PA ♦DENNIS, DARRELL, BETTY, I FAMILY. (C) c/o NPH* HARPER, A. F. 210 E. 113th Terr., Kansas City, MO 64114 19151 (full time) •DENNISON, MARVIN E. (R) 1208 S.E. Green Rd.. Tecumseh. HARRISON, I. MARVIN. Box 13201, San Antonio, TX 78213 BRISCOE, JOHN. (C) Box 78, Canadian, OK 74425 KS 66542 HARRISON, ROBERT. (C) 7301 Mantle Dr.. Oklahoma City, OK BROOKS, GERALD I JUNE. (C) P.O Box 285, Olathe, KS DISHON, CLARENCE. (C) 742 Avon Rd.. Plainfield. IN 46168 73132 66061 DISHON, MELVIN. 911 Edgefield Way. Bowling Green. KY HARROLD, JOHN W. 903 Lincoln Highway, Rochelle, IL 61068 BROOKS, STANLEY E., JR. (C) Rte. 1. Box 245. Westmoreland. 42101 HATHAWAY, KENNETH. (C ) 605 W. Elder, Mustang, OK 73064 NH 03467 ♦DIXON, GEORGE t CHARLOTTE. (C) Evangelists and Singers, HAYES, ALVIN. (R) 1121 Westerfield PL, Olathe, KS 66061 • BROWN, ROGER N. (C) Box 724, Kankakee, IL 60901 c /o NPH* HAYES, CECIL G. 18459 Nunda Rd , Howard, OH 43028 ♦BUCKLES-BURKE EVANGELISTIC TEAM. (C) 6028 Miami Rd.. DODGE, KENNETH L. (C) 2956 Rollingwood Dr., San Pablo, ♦HAYNES, CHARLES & MYRT. (C ) 2733 Spring Place Rd., South Bend. IN 46614 CA 94806 Cleveland, TN 37311 BUCKLEY, RAYMOND A. (C) 2802 Northwest 106th St.. Van ♦DOROUGH, JIM & CAROL. (R) Box 571, Bethany, OK 73008 ♦HEASLEY, I. E. & FERN. (C) 6611 N.W. 29th St., Bethany. OK couver, WA 98665 (full-time) 73008 BUDD, JAY. (C) 1385 Hentz Dr.. Reynoldsburg. OH 43068 DOYLE, PHILIP R. (R) Rte. 2. Box 136 B. W alnut Port, PA HENDERSON, LATTIE V. (R) 3006 Liberty Rd., Greensboro. NC • BURCH, SAMUEL. (R) c/o NPH* (full-time) 18088 (full-time) 27406

(C) Commissioned (R) Registered ♦Preacher & Song Evangelist •Song Evangelist ‘Nazarene Publishing House, Box 527, Kansas City, MO 64141. N ote: Names with no classification {R or C) are receiving ministerial pension but are actively engaged in the field of evangelism. An adequate budget for evangelism at the beginning of each church year is imperative for each congregation. A revival savings account is useful in building toward adequate support for the evangelist. 32Z HESS, BILL. (R) P.O. Box 382, Owasso. OK 74055 (fu ll-tim e ) MANN, M. L. P.O. Box 1411, Prescott. AZ 86301 ♦PORTER, JOHN & PATSY. (C) c/o NPH* HILDIE, 0. W (R) 3323 Belaire Ave.. Cheyenne, WY 82001 • MARKS, GARY & MARCIA. (R) P.O. Box 314. Rittman, OH POTTER, LYLE & LOIS. 1601 S. Garey. Pomona C A91766 (full-time) 44270 POTTS, TROY C. 2952 Cameo, Dallas. TX 75234 HILL, HOWARD. (C) Joyland Trailer Park, 2261 Gulf to-Bay. MARLIN, BEN F. P.O. Box 6310, Hollywood. FL 33021 ♦POWELL, FRANK. (C) Box 5427, Kent. WA 98031 Lot 319, Clearwater, FL 33515 MARTIN, DALE. (R) Box 110235, Nashville. TN 37211 (full­ PRIVETT. CALVIN C. (C) 234 Echo Hill D r, Rossville GA HISE, RON. (R) 2035 Hancock, De Mofte, IN 46310 tim e) 30741 HOECKLE, WESLEY W. (C) 642 Vakey St., Corpus Christi, TX MATTER, DAN & ANN. (R) 2617 Carew St., Fort Wayne. IN 78404 46805 Q______HOLCOMB, i . E. 9226 Monterrey, Houston, TX 77078 MAX, HOMER L. (C) Rte. 3. Knoxville. IA 50138 •QUALLS, PAUL M. (C) 5441 Lake Jessamine Dr.. Orlando. FL HOLLEY, C. D. (C) Rte 4. Indian Lake Rd„ Vicksburg. Ml MAYO, CLIFFORD. (C) Box 103. Alton, TX 79220 32809 49097 ♦McCUISTION, MARK AND PATRICIA. (R) c/o NPH* (full R ______HOOTS, BOB. (C) 309 Adair St.. Columbia, KY 42728 tim e) HOOTS, GORDON. (C ) Rte. 1, Box 223, Horse Shoe, NC 28742 MCDONALD, CHARLIE. (C) P.O. Box 1135. West Monroe. LA ♦RAKER, W. C. & MARY. (C) Box 106. Lewiston, IL 61542 READER, GEORGE H. D. Box 396. Chrisman, IL 61924 • HORNE, ROGER & BECKY. (R) P.O. Box 17496, Nashville, 71291 ♦REAZIN, LAURENCE V. LEONE. (C) Rte 12, Box 280 01. TN 37217 McDOWELL, DORIS M. (R) 367 Cliff Dr.. No 2. Pasadena. CA I Tyler. TX 75708 HOWARD, RICHARD. (C) 7901 N.W. 28th Terr., Bethany. OK 91107 REDD, GARY. (C) 2621 E. Cherry. Paris, TX 75460 73008 McKAIN, LARRY. (R) 2091? E. Loula. Apt No 3. Olathe. KS REED, DOROTHY. (C) Box 814, Hannibal. MO 63401 HUBBARD, MRS. WILLARD L. (C) Children's Evangelistic Min­ 66061 (full-time) RHAME, JOHN D. 1712 Good Hope. Cape Girardeau, MO 63701 istries, 3213 W. Ave. T, Temple. TX 76501 McKINNEY, ROY T. (C> 2319 Wakulla Way, Orlando. FL 32809 RICHARDS, LARRY PHYLLIS (COULTER). (R) 2479 Madison HUBARTT, LEONARD. (C) 1155 Henry St., Huntington. IN • McKINNON, JUANITA. (C) Box 126. Institute. WV 25112 I 46750 McWHIRTER, G. STUART. (C) Box 458. Corydon. IN 47112 Ave . Indianapolis, IN 46225 HUGHES, MRS. JOYCE. (C) Rte. 1, Box 231, Dover, TN 37058 MEEK, WESLEY, SR. (C) 5713 S. Shartel. Oklahoma City. OK ♦RICHARDSON, PAUL E. (C) 421 S Grand Ave, Bourbonnais, HUNDLEY, EDWARD J. (R) 732 Drum m ond Ct.. Columbus, OH 73109 IL 60914 43214 (full-time) MEHAFFEY, JOHN A. (C) 106 Bridge St. (Rear), Logan, WV RIST, LEONARD. (C) 3544 Brookgrove D r. Grove City, OH 43123 25601 I ______MELVIN, DOLORES. (C) Rte. 1. Greenup. KY 41144 ROAT, TOM. (R) c/o NPH* • MEREDITH, DWIGHT & NORMA JEAN. (C) c/o NPH* ROBERTS, SAM. (C) 2118 Choctimar T r. Fort Wayne, IN 46808 INGLAND, WILMA JEAN. (C) 322 Meadow Ave.. Charleroi. PA MEULMAN, JOSEPH. (C) 1221 S. Grove Rd., Ypsilanti. Ml ROBERTS, WADE W. (C) Rte. 3, Box 560. Olive H ill. KY 41164 15022 ROBERTSON, JAMES H. (C) 2014 Green Apple Ln., Arlington. INGRAM, TED. (C) 2030 S. 21st. Rogers. AR 72756 48197 MEYER, BOB & BARBARA. (R) (Dynamics of Spiritual Growth), TX 76014 ISENBERG, DON. Chalk Artist & Evangelist. 610 Deseret, 155 Longview Ct.. St Marys. OH 45885 ROBINSON, TED L. (C) c/o NPH* Friendswood. TX 77546 ♦MEYER, VIRGIL. 3112 Willow Oaks Dr.. Fort Wayne, IN 46807 RODGERS, CLYDE B. 505 Lester Ave.. Nashville, TN 37210 ♦MICKEY, BOB & IDA MAE. (C) Box 1435. Lamar, CO 81052 ROSS, MICHAEL B. (C) P.O Box 1742. Bradenton, FL 33506 J ______MILLER, BERNARD. P.O Box 437. Botkins, OH 45306 ROTH, RONALD. (C) 18 Country Ln . Florissant, MO 63033 •JACKSON, CHUCK I MARY. (R) 8300 N. Palafox, Pensacola, • MILLER, HENRY I RUTH. (C) 111 W 46th St.. Reading, PA RUSHING, CHARLES J. (R) 107 Darran St.. G ulfport. MS 39053 FL 32504 (fu ll-tim e ) 19606 RUTHERFORD, STEPHEN. (R) Box 204, La Vergne. TN 37086 ♦JACKSON, PAUL i TRISH. (C) Box 739, Meade, KS 67864 MILLER, MRS. PAULINE. (C) 307 S. Delaware St . Mount (full-time) JAMES, R. ODIS. 353 Winter Dr., St. James. MO 65559 Gilead. OH 43338 ♦JAMES, RANDY & MARY JANE. (R) c/o NPH* (full time) MILLHUFF, CHUCK. (C) Box 801, Olathe. KS 66061 s______♦JANTZ, CALVIN S, MARJORIE. (C) c/o NPH* MINGLEDORFF, WALTER. (R) 801 David Or. N.W., Cullman. SANDERS, DON. (C) 1905 Parkwood Dr., Olathe, KS 66062 JAYMES, RICHARD W. (C) 617 W. Gambeir. M ount Vernon, OH AL 35055 (fu ll-tim e ) SCARLETT, DON. (C ) 7941 Nichols Rd.. Windham, OH 44288 43050 MINK, NELSON G. 1017 Gallatly St., Wenatchee, WA 98801 SCHMELZENBACH, ELMER. 1416 Mary, Oklahoma City, OK •JOHNSON, RON. (C) 3208 Eighth St. £.. Lewiston. ID 83501 MITCHELL, GARNETT J. (C) P.O. Box 97-A, Jonesboro, IL 73127 JONES, CLAUDE W. 341 Bynum Rd.. Forest Hill, MD 21050 62952 SCHOONOVER, MODIE. (C) 1508 Glenview, Adrian, Ml 49221 JONES, FRED D. (R) 804 Elissa Dr.. Nashville. TN 37217 MONTGOMERY, CLYDE. (C) 2517 N. 12th St.. Terre Haute. IN SCHRIBER, GEORGE. (C) 8642 Cherry Ln., P.O. Box 456. Alta JONES, TERRY L. (R) 2002 Judy Ln„ Pasadena, TX 77502 47804 Loma. CA 91701 (full-time) MOORE, NORMAN. (R) 36320 Woodbnar Dr. Yucaipa. CA SCHULTZ, ERNEST I ELVA. 1241 Lakeshore Dr.. Rte. 2, Cleve­ 92399 (full-time) land, Wl 53015 MORRELL, ELLIS L, (R) 6661 Stoneman Dr.. North Highlands. K ______♦SELFRIDGE, CARL. (C) Rte. 3. Box 530, Joplin, MO 64801 95660 (full-time) KELLY, ARTHUR E. (R) 511 Dogwood St.. Columbia. SC 29205 •SEMRAN, KIM & CINDY. (R) 1152 N Macomb. Apt. 15, M on­ MORRIS, CLYDE H. (C) 101 Bryant Lake Rd.. Cross Lanes. KELLY, C. M. Rte. 2. Box 1235. Santee. SC 29142 roe, Ml 48161 (full-time) WV 25313 KELLY, R. B. 4706 N. Donald, Bethany, OK 73008 SEXTON, ARNOLD (DOC) & GARNETT. (C) 1114 Highland Ave., MOULTON, M. KIMBER. 19562 Winward Ln Huntington KLEVEN, ORVILLE H. 1241 Knollwood Rd, 46K. Seal Beach. Ashland, KY 41101 Beach. CA 92646 CA 90740 ♦SEYMORE, PAUL W„ Sr. 1315 W. Hawk C ir„ Horseshoe ♦MOYER, BRANCE. (C) c/o NPH* KNIGHT, JOHN L. 4000 N. Thompkms Ave., Bethany, OK 73008 Bend, AR 72512 • MULLEN, DeVERNE. (C) 67 Wilstead. Newmarket. Ont. KOHR, CHARLES A. (C ) Rte. 2, Box 360, Brookville, PA 15825 SHALLEY, JIM. (R) 6400 Woodland, Kansas City, MO 64131 Canada KRATZER, RAYMOND C. 4305 Snow M ountain Rd.. Yakima, WA SHANK, JOHN & MRS. (R) c /o R. Cole, 2813 East Rd., Dan­ ♦MYERS, HAROLD & MRS. (C) 575 Ferris N W. Grand Rapids, 98908 ville, IL 61832 (full-time) M l 49504 SHARPLES, J. J. & MRS. (R) 41 James Ave, Yorkton, Sas­ L ______katchewan, Canada (full-time) LAING, GERALD D. (C) 115 Vickie, Apt. 7, Lansing, Ml 48910 N ______♦SHOMO, PHIL & MIRIAM. (C) 517 Pershing Dr., Anderson, LAKE, GEORGE. 1306 N. Rickey Rd., Shawnee, OK 74801 ♦NEFF, LARRY & PATRICIA. (C) 625 N Water St.. Owosso. IN 46011 LANIER, JOHN H. (C) West Poplar St.. Junction City, OH 43748 Ml 48867 SHUMAKE, C. E. (C) P.O. Box 1083. Hendersonville, TN 37075 ♦LASSELL, RAY I JAN. (C) Rte. 1, Box 81, Brownburg, IN NEUSCHWANGER, ALBERT. 3111 Kassler PL. Westminster. CO ♦SIPES EVANGELISTIC TEAM. (C) Box 16243, Wichita. KS 46112 80030 67216 (full-time) • LAWHORN, MILES I FAMILY. (R) 4848 ShShone Dr.. Old NEWTON, DANIEL. (R) Rte 1, Box 411 E. Fairland. IN 46126 SISK, IVAN. (C) 4327 Moraga Ave.. San Diego, CA 92117 H ickory, TN 37128 (fu ll-tim e ) NORTON, JOE. 700 N.W Ave. G. Hamlin. TX 79520 SLACK, DOUGLAS. (C) 424 Lincoln St., Rising Sun, IN 47040 LAWSON, WAYNE T. (C ) Rte. 2, Box 2255, Grandview. WA SLATER, GLEN & VERA. 320 S. 22nd St., Independence, KS 98930 o ______67301 • LAXSON, WALLY I GINGER. (C) Rte. 3. Box 118, Athens. AL ♦ORNER MINISTRIES. (C) 5631 Bellefontame Rd.. Dayton. SMITH, CHARLES HASTINGS. (C) Box 937. Bethany. OK 73008 35611 OH 45424 SMITH, DOYLE C. (R) Rte. 2. Box 120 B. W rightsville. GA •L E CRONE, JON & BETH. (R) P.O. Box 1006, Clovis, CA OVERTON, WM. D. (C) Family Evangelist & Chalk Artist. 798 31096 93612 Lake A^e.. Woodbury Heights, NJ 08097 ♦SM ITH, DUANE. (C) c/o NPH* • LECKRONE, LARRY D. (C) 1308 Htghgrove. Grandview, MO OYLER, DON. (C) 144 W. Walnut. Liberal. KS 67901 SMITH, FLOYD P. (C) 9907 W hite Oak Ave., No. 114, North- 64030 ridge, CA 91325 LEE, C. ROSS. 1945 E. Broad St.. New Castle, IN 47362 P ______SMITH, HAROLD L. (C) 3711 Germania Rd., Snover. M l 48472 LEMASTER, BENJAMIN D. (C) 1324 W Eymann, Reedley. CA • PARADIS, BOB. (C) 405 Chatham St.. Lynn, MA 01902 ♦SM ITH, LARRY I SHARON I FAMILY. (C) 3401 Newtown 93654 • PARR, PAUL G. I DOROTHY. (C) Rte 1. Box 167A, White Rd.. Redding. CA 96003 LESTER, FRED. (C) 16601 W. 143rd Terr. Olathe, KS 66062 town. IN 46075 ♦SM ITH, OTTIS E„ JR., & MARGUERITE. (C) 60 Grant S t. LIDDELL, P. 0. (C) 3530 W. Allen Rd.. Howell. M l 48843 ♦PASSMORE EVANGELISTIC PARTY, THE A. A. (C) c o NPH* Tidioute. PA 16351 ♦LOMAN, LANE & JANET. (C) c/o NPH* PERDUE, NELSON. (C) 3732 E. Rte 245. Cable. OH 43009 •SNIDER, VICTORIA. (C) P.O. Box 103. Vincennes. IN 47591 LOWN, A. J. c /o NPH* ♦PESTANA, GEORGE C. (R) Illustrated Sermons. 1020 Brad SNOW, DONALD E. 58 Baylis S.W.. Grand Rapids. M l 49507 LUTHI, RON. 14020 Tomahawk Dr., Olathe, KS 66061 bourne Ave., Space 78. Duarte. CA 91010 ♦SPARKS, ASA *. MRS. 91 Lester Ave.. Nashville. TN 37210 LYKINS, C. EARL. 59059 Lower Dr . Goshen. IN 46526 PFEIFER, DON. (C) P.O Box 165. Waverly. OH 45690 SPEICHER, DARWIN. (R) 4810 Tacomic. Sacramento. CA PHILLIPS, WILBUR D. (C) 1372 Cardwell Sq S . Columbus. 95842 (full-time) M ______OH 43229 ♦SPRAGUE EVANGELISTIC FAMILY. (C) c/o NPH* MACALLEN, LAWRENCE J. AND MARY E. (C) 41808 W Ram ♦PIERCE, BOYCE & CATHERINE. (C) Rte 4, Danville IL 61832 SPROWLS, EARL. (C) 7021 Ranch Rd.. Lakeland. FL 33801 bier Ave., Elyria, OH 44035 PITTENGER, TWYLA. (C) 413 N Bowman St.. Mansfield, OH STAFFORD, DANIEL. (C) Box 11, Bethany, OK 73008 MADDEN, PAUL. (R) 6717 W. 69th. Overland Park, KS 66204 44903 ♦STARK, EDDIE & MARGARET. (R) 6906 N.W. 36th St.. Beth MANLEY, STEPHEN. (C) c/o NPH* •P ITTS , PAUL. (C) 521 Meadowbrook Ln. Olathe. KS 66061 any, OK 73008 ♦M ANN , L. THURL & MARY KAY. (C) Rte 1. Box 112. Elwood. POINTER, LLOYD B. (R ) Rte 2. 711 N First St Fruitland. ID STARNES, SAM LEE. (C) 448 S. Prairie, Bradley. IL 60915 IN 46036 83619 •STEELE. KEN & JUDY. (R) 2501 Massev Rd.. Adel. GA 31620

32AA STEEN, CURTIS. (C ) 1535 Sunway. Rte. 3. Oklahoma City, OK ♦THORNTON, REV. & MRS. WALLACE O. i FAMILY. (C ) Rte. 4. WELLS, KENNETH & LILY. Box 1043, Whitefish, Ml 59937 73127 Box 49-B, Somerset, KY 42501 (full-time) WELLS, LINARD. _(C) P.O. Box 1527. Grand Prairie. TX 75050 STEGAL. DAVE. (R) c/o NPH* TINK, FLETCHER. 407 S. Hamilton. Watertown, NY 13601 ♦WEST, EDDY. (C) 1845 W. Orchid Ln.. Phoenix. AZ 85021 STEVENSON, GEORGE E. (C) 4021 Pebble Dr. S.E.. Roanoke, FOEPFER, PAUL. (C) Bo* 146, Petersburg, TX 79250 WEST, EDNA. 130 S. Front St., Apt. No. 1512. Sunbury. PA VA 24014 TOSTI, TONY. 8001 N.E. 89th Ave., Vancouver. WA 98662 17801 STEWART, PAUL J. P.O. Bo* 1344, Jasper. A l 35501 TRIPP, HOWARD. (C) c/o NPH* WHEELER, CHUCK t WILLY. (C) c/o NPH* ♦STOCKER, W G. (C) 1421 14th Ave N.W., Rochester, MN ♦TRISSEL, PAUL t MARY. (C) P.O. Bo* 2431, Leesburg, FL •W H ITE , JANIE, t SON LIGHT. (C) 219 Mizell St.. Duncanville. 55901 32748 TX 75116 ♦STONE EVANGELISTIC PARTY, PAUL. (R) Rte. 2. Box 2509. ♦TUCKER, BILL t JEANNETTE. (C) c/o NPH* WHITED, CURTIS. (C ) 307 N. Blake. Olathe, KS 66061 Spooner. Wl 54801 TUCKER, RALPH. (C) 1905 Council Rd.. Oklahoma City. OK WILKINS, CHESTER. (C) P.O. Box 3232. Bartlesville. OK 74003 STOUT, PHILLIP R. (R) 9420 Cleveland. Apt. 78. Kansas City, 73127 ♦W ILKINSON TRIO. (R) 2840 18th St.. Columbus. IN 47201 MO 64132 (full-time) STREET, DAVID. (C) Rte. 1, Ramsey, IN 47166 V ------WILLIAMS, G. W. (C) 310 N. O'Brien, Seymour. IN 47274 STRICKLAND, RICHARD L. (C) 4723 Culler Ave., Springfield, WILLIAMS, LARRY D. (C) Box 6287. Longview. TX 75604 VANDERPOOL, WILFORD N. (C) 11424 N. 37th PL, Phoem*. OH 45503 ♦W ILLIAMS, LAWRENCE. (C) 6715 N.W. 30th Terr.. Bethany. AZ 85028 STUTTS, BILL. (R) Bo* 187, Buffalo, KS 66717 OK 73008 VARCE, PAUL. (R) 621 Second Ave. N.W.. Waverly, IA 50677 SUTHERLAND, CHRIS. (R) 447 Middle St., West Brownsville, WINEGARDEN, ROBERT. (C) P.O. Box 1556. St. Johns. AZ VARIAN, BILL. (C) 502 N. Forest Ave, Bradley. IL 60915 PA 15417 85936 SWANSON, ROBERT L. (C) Bo* 274, Bethany, OK 73008 ♦WISEHART, LENNY t JOY. (C) c/o NPH* •SWEENEY, ROGER I EULETA. (C) Rte. 1, Sharon Grove, KY w______WOODWARD, ARCHIE. 6477 N. Burkhart Rd.. Howell. Mi4o343 42280 WADE, E. BRUCE. (C) 3029 Sharpview Ln.. Dallas. TX 75228 WOODWARD, S. OREN. (C) c/o NPH* WADE, KENNETH W. (C) 4224 Arch Ln., Woodburn. IN 46797 WOOLMAN, J. L. 1025 S.W. 62nd, Oklahoma City. OK 73139 T ------WALKER, LAWRENCE. (C ) 114 Eighth St. N.E.. New Philadel­ WYLIE, CHARLES. (C) Box 162, Winfield. KS 67156 TAYLOR, EMMETT E. (C) 1221 N.W. 82nd St.. Oklahoma City, phia, OH 44663 WYRICK, DENNIS. (C) 603 Reed Dr, Frankfort. KY 40601 OK 73114 WANKEL, PAUL. (R) Rt e 2, Box 629, Many, LA 71449 TAYLOR, MENDELL. 1716 N. Glade. Bethany. OK 73008 ♦WARD, LLOYD & GERTRUDE. Preacher & Chalk Artist. 1001 TAYLOR, ROBERT W. (C) 4501 Croftshire Dr., Dayton, OH Averly St., Fort Myers, FL 33901 Y ______45440 •W ELCH, DARLENE. (R) 1209 Larue Ave., Louisville. KY 40213 •YATES, BEN J. (C ) P.O. Box 266. Sprmgboro. PA 16435 ♦TEASDALE, ELLIS I RUTH. 58333 Ironwood Dr., Elkhart, IN •W ELCH, DAVID. (R) 216 Oak Hill Dr., Danville, IL 61832 46514 •W ELCH, JONATHAN & ILONA. (C) 601 Commercial. Danville. THOMAS, I. MELTON. (C) 3619 Skyline Dr., Nampa, ID 83651 IL 61832 z ______THOMAS, W. FRED. 521 Ideal St., Milan. Ml 48160 WELCH, W. B. (C) 5328 Edith St.. Charleston Heights. SC ♦ZELL, R. E. & MRS. (C) 104 Bent Oak Rd . Weatherford. TX THOMPSON, HAROLD. 644 E. Walnut St., Blytheville. AR 72315 29405 76086

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32FF brother is required. It is even implied that the very CONFESSION (Continued from page 32) offerings laid on the altar are deprived of their value they want without being bothered by it. Drugs may if such confession has not first been made. In Luke be routinely used to mask symptoms (“take a pill 17:4 our own forgiveness of an offender is depen­ and keep still”), leaving deep causes untouched. dent on his coming and confessing, “ I repent.” In The fact is that much “illness” today stems from the Scriptures confession precedes forgiveness: If the old-fashioned toxins of sin and guilt. we confess, we are forgiven. Forgiveness is not The powerful but simple prescription for many merely an act of divine leniency. needs is found in our Judeo-Christian faith: a con­ Such scriptural truths need expression today. I’ll fessional, transparent, self-disclosing attitude that never forget a message the late Dr. James McGraw includes letting “significant others” know us as we preached in our church in May of 1977 shortly really are. “ Confess your sins to each other” (Jas. before he died. It was a message from Acts 3, 5:16, NIV). “ He who conceals his sins does not “Times of Repentance, Restitution, and Refreshing.” prosper, but whoever confesses and renounces He said, “I guess the tendency for me is to consider them finds mercy” (Prov. 28:13, NIV). Karl Men- myself immune to needing to come before Father ninger of the U.S. psychiatric establishment asked God now with any sense of godly sorrow—since a pertinent question some years ago: “What ever I’m saved and sanctified. I never need to acknowl­ became of sin?” From the early days of the Christian edge to the Lord, ‘Lord, I’ve failed You. I’m sorry. Church small groups met regularly, often secretly. I’ve wronged You.’ . . . Sometimes we tend to get a Their first order of worship was self-disclosure little too much like the Pharisee who prayed in the followed by prayers for forgiveness, closed by a Temple, ‘Thank God, I’m not like other men. I pray period of friendly fellowship (koinonia). every day, I fast, I give, and I especially thank you that I’m not like this poor fellow over here.’” Then he WHERE DOES CONFESSION FIT concluded, “We don’t want to get that way, do we IN A HOLINESS CHURCH? friends?” The only way to prevent that from hap­ Confession Fits in Our Holiness Hymns pening is to remain confessional and remember, A closer look at the old hymns may surprise us “The Lord is close to the brokenhearted and with their confessional attitudes: “Spirit of God, saves those who are crushed in spirit” (Ps. 34:18, descend upon my heart. Wean it from earth; NIV). through all its pulses move. Stoop to my weakness, Confession Fits Our Wesleyan Theological Heri­ mighty as Thou art, and make me love Thee as I tage ought to love. ”5 We sang this one again last Sunday: Believers need moment-by-moment cleansing “ Thou, O Christ, art all I want; more than all in Thee from self-will (those times when we more or less I find. Raise the fallen, cheer the faint, heal the sick exalt our will above God’s); from idolatry (our in­ and lead the blind. Just and holy is Thy name; I am clinations to love the creature more than the Cre­ all unrighteousness. False and full of sin I am; Thou ator); from evil tempers, resentments, covetous­ art full of grace and truth.”6 Or, “ Thou hast prom­ ness, uncharitable and unprofitable conversations ised to receive us; poor and sinful tho’ we be, as well as sins of omission—all dealt with in John Thou hast mercy to relieve us, grace to cleanse and Wesley’s standard sermon on “The Repentance of pow’r to free."1 And there are many others. The Believers” (one that deserves our renewed con­ confessional truth of these great hymns is not de­ sideration). Without ongoing repentance Wesley felt rived from comparing ourselves to the gutter, but to that “we cannot but account the blood of the cove­ the sky! They also demonstrate that confession is nant as a common thing, something of which we not an end in itself but a way to absolution, cleans­ have not now any great need, seeing all our past ing, forgiveness! sins blotted out. Yes, but if both our hearts and lives Confession Fits in the Scriptures are thus unclean, there is a kind of guilt which we Very early in the Book of Genesis the questions are contracting every moment, and which, of con­ addressed to Adam and Cain were calculated to sequence, would every moment expose us to fresh bring confession. The mission of the prophets was condemnation, but that ‘He ever lives above for us “to declare to Jacob his transgression, to Israel his to intercede, His all-atoning love, His precious blood sin” (Mic. 3:8) and a reciprocal acknowledgment to plead.’”8 was expected (Jer. 2:35). The Psalms abound in Mildred Bangs Wynkoop cites how that the prayer instances of confession, Psalm 51 standing para­ for cleansing has been practiced from the early mount. In the New Testament model prayer, Jesus days of the Christian Church and particularly in­ taught His disciples how to pray: “ Forgive us our dicates how John Wesley, who partook of the Lord’s debts” (Matt. 6:12) “sins” (Luke 11:4). Luke defines Supper as many as four or five times a week, used Matthew’s “debts”—it isn’t financial debts we’re to the following wording in the Book of Common be absolved from, but moral and spiritual indebted­ Prayer in those Communion services: “Almighty ness. One of the highlights of our services has been God, unto whom all hearts are open, all desires the periodic congregational participation in the known, and from whom no secrets are hid; cleanse Lord’s Prayer following the pastoral prayer. Some­ the thoughts of our hearts by the inspiration of Thy times we simply pray in unison; sometimes it is sung Holy Spirit, that we may perfectly love Thee, and a cappella. worthily magnify Thy Holy name; through Christ, In Matt. 5:24-34, confession to a justly offended our Lord. Amen.”9 33 Wynkoop also notes that “repentance must be a demonstrates when he says in effect, “ It doesn’t settled life attitude toward sin, not a momentary bless me much to say this, but sometimes I disap­ emotional upheaval . . . No work of grace sub­ point people myself.” Or, “What is disturbing to me sequent in time can have meaning apart from the in my own life is that it is so difficult to let the words integrity of a repentant attitude that never ends. of Jesus come down into my daily conversation.” This increases moral sensitivity and humility and Such openness is attractively transparent com­ awareness of one’s moment-by-moment reliance on munication. Christ, our Saviour.”10 On the wall of a tailor shop I recently noticed this John Knight has pointed out that “failure needs sign: “I think people should confess their faults. forgiveness, too,”11 warning of the dangers of cover­ I’d confess mine—IF I HAD ANY.” Why pretend to be ing our failures to the point of virtually living in anything other than what we are? If we’re wrong deceit and hypocrisy. The problem is beyond se­ about an issure that arises, why not admit it? Just a mantics, beyond ethical versus legal definitions of little bit of admission can bring miracles in relation­ sin. The point is that confession of either or both is ships. Its therapeutic value alone is immense. taught in the Scriptures. John Drescher says if he were starting his family It is a recognition that all “perfection” in this life again he would be more honest, not pretending to is relative. We carefully enumerate all the things be perfect, but would laugh more at himself, his that “ perfection” is not: Adamic, angelic, absolute, mistakes and failures. I suspect that many of our resurrection, maturity, etc. But too often we have tensions are produced because we take ourselves come to act as if human attitudes and actions too seriously. were “absolute devotion.” Our compliance with the Does love then mean “ never having to say you’re conditions of spirituality is often imperfect in the sorry”? Is confession pass6 in a holiness church? sight of an Infinite God. To the contrary, it’s perhaps the one thing on the “endangered species” list we most need to redis­ Confession Fits Our Pastoral Leadership Style cover. Like anything else, it can be abused as his­ David L. McKenna, president of Seattle Pacific tory has demonstrated. Confidences can be broken. University, counsels pastors in their leadership style But its far greater abuse lately is its neglect. Seen to “follow in your strength, lead in your weakness.”12 positively, confession should be regarded as a Our natural tendency is just the opposite. Since no privilege, a means of unburdening, a way to main­ pastor is perfect we tend to hold our strengths tain right relationships, divine and human. It de­ and delegate our weaknesses. But when a pastor serves a higher profile in our use of hymns, pastoral leads only and always with his strengths people are prayers, more frequent use of the Lord’s Prayer. It going to perceive him as someone high on the might be used in our Communion services as we pedestal above them, a judge, a moral censor, “examine ourselves” before receiving the elements; which tends toward isolation from people. That is in prayer meetings; in our testimonies; in small- why many people with deep hurts and anguish group Bible studies, support groups; in our ser­ find him unapproachable. He has never shared any mons and around the church altar. Where does of his weakness with them. confession fit in? I believe it fits in someplace about Confessional attitudes should be modeled in our the heart of our Christian lives! I believe that spir­ lives as the apostle Paul did when he wrote to one itual renewal is found along its path and that a more church: “I came to you in weakness and fear, and considerate effort in this direction will prove the old with much trembling” (1 Cor. 2:3, NIV). “ If I must saying true: “Honest confession is good for the boast, I will boast of the things that show my weak­ soul.” ^ ness . . . For when I am weak, then I am strong” (2 Cor. 11:30; 12:10£>, NIV). Generally thinking of FOOTNOTES 1. Rob Staples. The Preacher's Magazine, December-February, 1979- Paul as dynamic, strong, forceful, willful, I have only 80, "The Wesleyan Roots of the Midweek Service" (Beacon Hill Press of recently come to view him also as being “weak.” Kansas City), p. 21. 2 . The New Schatt-Herzog Encyclopedia of Religious Knowledge (F u n k Using the word often of himself, do you think he was and Wagnalls Co., New York and London), “Confession of Sins,’’ vol. just trying to “sell an image” or “put something 3 p . 2 2 1 . over” on us? I believe he meant it; he was weak. 3. John Wesley, A Plain Account of Christian Perfection (reprinted by Beacon Hill Press of Kansas City, 1966), p. 105. But, even more amazing to me was his willingness 4. Martin Marty, The Hidden Discipline (St. Louis: Concordia Publishing to disclose it. Because, today, in a world where House. 1962), p. 95. success stories are spotlighted and failures are 5 . Worship in Song, "Spirit of God, Descend,” by George Croly (Lillenas Publishing Co., Kansas City), hymn No. 267, first stanza. shunted into the shadows, even we pastors have 6. Ibid., “Jesus, Lover of My Soul," by Charles Wesley, hymn No. 37, learned how to mask our failures and weaknesses. third stanza. 7. Ibid., “Saviour, like a Shepherd Lead Us," by Dorothy A. Thrupp, Yet, Paul has taught me that when you’re with hymn No. 489, third stanza. Jesus it’s safe to be weak, even necessary. 8 . Wesley's Doctrinal Standards, the Sermons (W illiam Briggs: Toronto, I’m not referring to exhibitionism, to pulling 1909), “The Repentance of Believers," p. 137. 9. Mildred Bangs Wynkoop, A Theology of Love (Beacon Hill Press of skeletons out of the closet, not to airing dirty Kansas City, 1972), p. 249, as cited from the Book of Common Prayer, laundry in public in such an indiscreet way that the 1 6 9 5 . 10. Ibid., W ynkoop, pp. 344-45. confession of embarrassing details becomes worse 11. John Knight. In His Likeness (Beacon Hill Press of Kansas City, than the original misdeed. I am speaking of honesty 1976), p. 107. about who we are and where we are. I am speaking 12. David L McKenna, Leadership, a Practical Journal tor Church Leaders, Winter, 1980, vol. 1, No. 1 (Christianity Today: Wheaton, III,), of the type of honesty that Reuben Welch frequently “The Ministry's Gordian Knot," p. 48. 34 Jesus said to him “Have you believed because you the writings of the Greeks as well as with the prophets of have seen me? Blessed are those who have not seen and Israel. An ancient symbol of this gospel writer was a yet believe” (John 20:29, RSV). soaring eagle, suggesting the imagination of a poet and the sharp eye of a scientist. John’s report of what happened the first Easter Day is We are told that John looked at the contents of the quite different from what the other Gospel writers tell us. deserted tomb, “and believed.” What he saw, as his eyes Not contradictory, but different. There is a fundamental became accustomed to the semidarkness, was the agreement in all four accounts of what took place. But strange basis, apparently, for his belief in the resurrection there is this notable contrast: that while Matthew, Mark, of his Lord. He saw, and Peter confirmed it, “The linen and Luke deal largely with events, John concentrates on cloths lying, and the napkin, which had been on his persons. head, not lying with the linen cloths but rolled up in a His 20th chapter, for example, can be seen as dividing place by itself” (John 20:6-7, RSV). into three biographical incidents, each with a particular Such detail may sound quite irrelevant unless we can individual shown arriving at assurance that Jesus had visualize the mode in which respected people of the time indeed risen from the dead. Each of the three may be were buried. They were bound around and around with thought of as representing a different type of person. bandages until encased in a linen cocoon. Then the head One of them, perhaps, is “just like you.” More likely still, was wrapped separately in a linen napkin, and the corpse each of them stands for one of the several moods or so swaddled was laid out on the slab prepared for it. personality strands in any one of us. Are you able to picture the body of Jesus thus treated? The three who believed include first the apostle John And can you now look with John’s eyes at the place himself, although, as is his practice, he does not mention where Nicodemus and Joseph of Arimathea had reverent­ his own name. The second is Mary Magdalene; and the ly laid him? There are the linen cloths, still wrapped in third, Doubting Thomas. Let us not only identify them loops. There is the napkin, neatly folded where Jesus’ but identify with them, for it is by putting ourselves head had been. But the body is gone! The grave clothes imaginatively in the stead of the various Bible characters undisturbed meant only one thing to John’s probing mind. that we can learn what God has to say to us through Jesus had moved out of his linen strait-jacket without each. For example: any unwinding or breaking of the fabric. This was not, as had been the case with Lazarus, earlier, a miraculous 1. JOHN Suggests the Approach of the Logical Mind resuscitation—wonderful as that would have been. It was John seems to have been the philosopher of the not a reanimation, that is, of a body that had ceased to disciple company. That he came from a cultured Jewish breathe and begun to deteriorate. Rather, here was family is indicated in the New Testament by certain evidence of transmutation: a change of material as dis­ literary clues, and is confirmed by ancient tradition. His tinct as the turning of water into vapor or of matter into partnership with brothers and father in a productive energy! Galilean fishing operation does not need to conflict with I cannot help connecting this glimpse of John, staring such an assumption. In biblical Palestine, as in “The at the gravecloths, with another scene I can recall reading Flowering of New England,” men wise in the classics knew about some years ago. Albert Einstein is lying on his back how to work with their hands. And if, as there is no on the deck of a vessel steaming through the Mediter­ convincing reason to doubt, John was the source of the ranean Sea, looking up into the blue depth above, when Gospel which bears his name, the style and subject suddenly he “sees” his concept of matter which is to matter of his writing bear out the church’s recollection revolutionize science and let into human life the practical that he was a competent intellectual, quite at home with utilization of atomic energy with all its potency for good 35 or ill. Or one thinks of Madame Curie's wide-eyed recog­ come as a way of explaining away Christ’s triumph. As a nition that the chunk of coarse pitchblende in her hand theory it will not stand the test of logic, but for Mary it holds the secret of available radium. Three Greek words was no theory—only a guess. And women do not need to for “seeing" follow one another in quick succession in the be long on logic. They have intuition! Sometimes it works Bible passage now before us: John blep ei (glanced); well, and again not. Blinded by her tears, and perhaps Peter theorei (stared); then John went in and eide (per­ also by His deliberate disguise, she supposed that He ceived or “saw into” ). was the gardener. Her intuition was a bit off beam. John doubtless knew the philosophical Greek theory of No, this is not trying to be facetious. I am just trying immortality—that the soul of man departed from the body to echo the sort of thing the more level-headed male at death, leaving the corpse to rot and return to dust. disciples would be saying a little later when some of the But here was evidence of something more than the soul’s women would be returning from the sepulchre to report a capacity to escape and live on. Here was resurrection— vision of angels who announced that Jesus was alive. new body for old. Here were strange new powers for You can almost hear the men scoff. “You girls are always defying ordinary limitations of time and space and for seeing and hearing what you want to see and hear. transcending material barriers. Here was initial corrobor­ ‘Angels?’ More likely the brush of bats’ wings, or owls ation for John that when Jesus would that same evening heading home to roost. ‘Men in white?’ Wisps of early come into the room where the disciples were to be morning fog, perhaps!” gathered, He would enter in spite of locked doors, but But the women are not to be so lightly dismissed. He would be no ghost. Each encounter with the risen We men do well not to forget that they were last at the Christ would be reminding them of what John here Cross and the first at the tomb. And more than once in realized. Jesus was physically alive in a new dimension. Christian history since, it has been a woman who has His body now was the perfect servant of His spirit, as kept the flame of the faith burning. God surely knew what indeed ours too shall be someday for His sake and at he was doing when he made us male and female. If His command. woman’s intuition has its limitations, so, too, does man’s Men had no adequate scientific vocabulary in Jesus’ intellect. Mary did at first mistake Jesus for the gardener, time to describe the relationship between matter and but when He spoke her name—“Mary!”—she knew with­ energy. Witnesses like Paul and John who voiced their out looking who it was. “Rabboni!” she replied, “Dear, Resurrection faith in preaching and writing were forced to dear Master!” resort to much simpler analogies—the seed is only ful­ Thank God for Mary, and for her intuitions. Thank God filled in the plant; flesh of fish differs from that of animals; for the reasons of the heart, as well as of the head. Logic stars vary in their “glory” (a most expressive ancient has its limits. And while selfish love can be blind, true word to describe radiant energy). Jesus had to hint at the love is deeply discerning. Besides, let us not exaggerate breathtaking meaning of what had happened, not alone the difference, or settle it on separate sexes. Every normal by coming through barred doors, but also by eating human is both head and heart, intellect and instinct. The broiled fish in their presence. This body was different, gospel places these case histories in their proper order. but it was definite too. “ I am no ghost; it is I myself!” John was a “brain” who saw that there are tremendous How Paul would have reveled in the analogies to be theological implications in the Resurrection. But to see drawn from today’s physics. We yawn at marvels which God, Jesus clearly told us, a man (as well as a woman) make the romancing of Jules Verne or of the unknown must have a heart in good working order. A healthy author of Arabian Nights seem tame indeed. How de­ heart is a hungry heart. People with hungry hearts soon lighted John would have been could he have drawn on recognize Jesus as the sought-for Savior, the living, loving 20th-century terminology to illustrate what the empty Lord who speaks our name and lets us know that it is He. gravecloths meant. But he grasped enough of their import Before His crucifixion, Jesus was talking to His disciples to be himself an example of the great truth that the more about His impending death. He was telling them that He a person alerts his intellect, the more sound sense the must leave them, but that He would return in a new role Resurrection gospel makes. The more we learn about to be with them always. The world would not recognize the universe, our physical home, the more we may His nearness, but they would. “ ‘How is it,’ [they inquired,] expect to feel at home intellectually and spiritually in the ‘that you will manifest yourself to us and not to the New Testament. world?” ’ (John 14:22, RSV). John, looking into the empty sepulchre and perceiving ‘“ If a man loves me,’ [He answered,] ‘he will keep my what had occurred, represents man’s inquiring mind as word (John 14:23, RSV),” ' and He went on to show that it suddenly comes to see that the answer to its deepest such loving obedience would be the secret of their sen­ questions is in Christ, crucified and risen. The Word made sitiveness to His presence. flesh to dwell among us is also the latest, surest word In weighing the evidence for the proposition that concerning the nature of the body that shall be. This is Jesus is alive and in the place of power at God’s right the legitimate inference of the logical mind as it looks into hand, do not overlook the testimony of many lovers of the evacuated tomb. Jesus who can tell you that their elemental heart hunger has been and continues to be satisfied perfectly by Him. 2. MARY MAGDALENE Represents the Insight of There is, in other words, such a thing as a personal the Hungry Heart experience; yes, let us dare call it an em o tional exper­ She was a woman, and a very feminine one at that. ience of Christ. Standing as it does between John’s She had been too much the female in the past, for she inquiring intellect and Thomas’s stubborn will, Mary’s had had a “past" during which her sex had been the most emotion is guarded from becoming mere bathos. So may noticeable thing about her. A new creature now, but still ours be. Purists in worship may turn up their noses at a a woman, here she is weeping as women will when their song like “In the Garden.” The verse is no great shakes, emotions are stirred. She is turning from the tomb, not and the music is not Bach by any means, but it utters having noticed the graveclothes. They would only have something which is important and legitimately Christian. baffled her if she had. Her snap judgment was that some­ one had stolen the body of her Lord. Others, more I come to the garden alone, calculating, would propose the same theory in time to While the dew is still on the roses; 36 And the voice I hear, falling on my ear, lusioned and hopeless and hard to convince. All of them The Son of God discloses. * shared something of Thomas’s stubborn refusal to credit He manifests His presence by the solid comfort He the reports until Jesus himself, patiently and personally, brings to the hungry heart. reinforced what had been told them. What the limited scope of His resurrection appearances 3. THOMAS in Turn Reminds Us of does illustrate is not the gullibility of believers but rather the Necessity of the Conquered Will the moral quality of belief. Belief in the resurrection of “The Twin” was his original nickname, but ‘‘The Jesus, like belief in the existence of God himself, is Doubter” is the label which superseded it. Ordinarily practically impossible and essentially unstable unless at when we speak of doubt, we have in mind intellectual the decision-point of his inner existence a man is pre­ difficulties posed by the vastness of our universe, or by pared to say Yes! to the Lord when He makes himself the rampant evil which belies God’s just government, or known. This is not circular argument. It is the way persons by the latest psychological explanation of the soul’s discover other persons, and it is the way a man can find “nonexistence,” or by modern man’s bafflement with the God. language of the Bible. Thomas’s doubts, however, would Thomas’s earlier absence when Jesus met with the seem to have been much deeper than mere intellectual rest may well have been a case of moral struggle and uneasiness. If you will check the several passages in final moral decision. Was it his willfulness which had kept which he appears on the Bible page, I think you will him away the first time Jesus found them behind barred sense that his deepest discomfort is rooted in his dis­ doors? And was it his sense of duty which drew him to the position, rather than in his mind. They showed themselves same place for the second, conclusive appointment? We in a certain stubborn pessimism which was his defense may guess so. But there is no question whatever, as mechanism against what he had decided was a grim kind there was not in Thomas’s mind by that time, what was of world and a harsh sort of Heavenly Father. expected of him before he could be fully reinstated. There was in Thomas something of the spirit of the The poet has phrased it well: man in Jesus’ parable who had organized his affairs on "Our wills are ours, we know not how the assumption that his master was a hard man, de­ manding more than his due. Our wills are ours to make them Thine!" John’s order in listing these three Resurrection Day And was not Jesus enforcing much the same lesson for encounters with Christ is climactic. Before man listens to Thomas? He is to stop wanting things his way and to his heart, he should be sure that his head is functioning— start willing everything Christ’s way. Else he will continue whether the subject is religion or romance! But it it true to be a divided, defeated, doubtful person. So with his besides, that neither head nor heart can fully speak for us stubbornness shattered, down he goes at Jesus’ feet to or finally convince us. confess his willingness. It is a strange and awe-full fact that one may be The pure in heart are the ones who see God. And convinced intellectually that the Bible tells truth, and purity of heart, as a seer has said, is to will one thing, stirred emotionally to the point of hunger for God’s namely, the will of God. peace, and yet that one may still be holding out against If God is unreal to you, the resurrection hope will be the claims of Jesus to be his Lord and God. The reason unreal too, and for the same reason. The Bible in that for his reservation may be mainly moral. Flaws in his case will be a closed book, and prayer a matter of bounc­ character may call for critical attention which he is un­ ing your faint hopes off the ceiling. The church will be willing to risk. I know emotionally ill persons who want to irrelevant, and religious exercise a waste of time. be well but who fear the painful prospect of having to be God cannot, or will not, be real to you until you are utterly honest about themselves. Thomas may have cher­ ready. Perhaps in desperation you will cry out to a still ished a particular vice. More likely he was an upright man, nameless Deity. Perhaps in sheer boredom and disgust the defect of whose rectitude was the rigidity which ac­ with life you will attempt a prayer. “What is Your name?” companies virtue now and then. He may have been so “ What is Your game?” “What is this life all about?” constructed that decisions must always go his way “or “ Who am I?” “What do You want me to do?” Ah, that last else.” In myself I think of it as the “Atlas Complex”: a cry, if you mean it, is enough. If it is an honest inquiry, it compulsive carrying of the weight of the whole world on will get an answer. And if you are within earshot of the one’s shoulders, and a consequent despair of ever really Christian gospel, that answer will be in terms of Jesus succeeding at anything. Christ. One thing is clear, however, about Thomas. Whatever It may not at first be a Risen Christ whom you will meet the cause of his doubting, the cure lay in the surrender and recognize as your Answer. It may well be the Man on of his will to the One who had come to conquer it. the New Testament pages whose words ring true and At times I have been troubled a little by the fact that whose deeds give you new hope. Sooner or later He will after His resurrection, Jesus revealed himself alive only to seem to be talking about you and to you and saying, disciples. This could make the whole matter smell slightly “Well, how about it; what will you do with Me?" fishy, don't you think? And inevitably the theory has been Then if you decide to give Him a try, using whatever put forth that the disciples “saw” their friend Jesus in logic your mind can command, and with the hungry much the same manner that thirsty travelers see mirages longing of your heart whispering, “Yes! Yes! He is the in Sahara or nonexistent oases. Longing mixed with hope One we need!” you are on your way to knowing the full can produce illusion. “The disciples saw what they wanted story. You will begin to know Him as the Son of God and and half-expected to see.” So runs the cynical verdict. Savior, the Victor over death, and Coming King. Like every other stock objection to the resurrection of You and I live at the wrong time to make the journey Jesus, this one falls apart by its own structural weakness. with Peter and John to the sepulchre, or to greet Jesus The disciples ruefully remind us that they did not half­ in Joseph’s garden with Mary Magdalene, or to be con­ hope it would happen. They were frightened and disil- gregated with the Eleven and confronted by His Majesty in their secret hiding place. *Copyright 1912, C. Austin Miles. The Rodeheaver Com pany/W ord, Inc. owner. Used by permission. (Continued on page 61) EVANGELISM—THE RIGHT MIX by Charles Shaver*

A Condensation of an Address Presented to the Billy Graham School of Evangelism, Kansas City, Missouri.

E vangelism has had its unpopular days. Both the Secondly, among these Spirit-filled disciples, practice of evangelism by a Christian layman in there were 11 who had been intensively discipled the most natural way and the person of the full-time by Jesus for three years. Today we may have evangelist have been attacked. Perhaps this criti­ Christian workers filled but not trained or trained cism reached its heights of injustice in 1960, during but not filled—but in Peter’s day there was the right Billy Graham’s Berlin crusade. The Communist combination. newspaper repeated the charge that Billy fre­ A third condition has to do with the 3,000 Jews quented night clubs and, worse yet, was accompa­ who were converted in Acts 2:41. I used to think nied by a “ blond called Beverly Shea.”1 they were converted out of the “raw” when they Now evangelism is experiencing more favorable heard the Christian message for the very first time. days. As a result, many conferences have been held Now I realize they were a cultivated people. A telling us how to get the job done. Often one leaves unique combination of events and God’s prevenient a particular conference emphasizing a particular grace had prepared them to receive the gospel. type of evangelistic ministry saying, “If only I would Consider some of several possible factors: do this one thing, our church would really begin to 1. They were not the ordinary “run of the mill” move.” Jews but the most devout. Acts 2:5 describes them But rarely will the addition of just one thing do the as “Jews, devout men, out of every nation.” job. It is the balanced combination of many things 2. They had come to the Feast of Pentecost and that produce an evangelistic church. It’s what thus were in Jerusalem for religious reasons (Acts McGavran and Arn call “the right mix.”2 It’s Men in 2:1), already thinking in a religious direction. These Action’s - “Building Blocks for Church Growth” were Jews who looked for the Messiah most ex­ (prayer, fellowship, personal evangelism, public pectantly. evangelism, follow-up) in right relation to each 3. The news of the crucifixion and resurrection of other. Engel and Norton say the church needs “ a Christ was being discussed everywhere. research-based, Spirit-led strategy to reach people 4. Peter’s strong sermon drew heavily on Old with the Good News and to build them in the faith.”3 Testament Scripture with which they were well It is not adding one thing, but developing a re­ acquainted. search-based, Spirit-led strategy. Thus, the great ingathering of souls at that time was not just because Peter had become filled with THE BIBLICAL ACCOUNT— the Spirit. It was the right mix of a Spirit-filled preacher, 120 disciples filled with the Spirit, Chris­ THE RIGHT MIX tian workers previously trained, and a cultivated I think I first became aware of the “right mix” of group of prospects. elements as I studies the account of the 3,000 converted after Peter’s Pentecost sermon. I noted that Peter’s great power was because he was filled with the Holy Spirit (Acts 1:8; 2:4). Then I was *Charles Shaver plagued with the question, “If I’m a Spirit-filled is professor of evangelism at Christian minister, how come 3,000 have never been Nazarene Theological Seminary converted through one of my sermons?” Then I dis­ and minister of outreach at covered the other elements in the mix. the First Church of the Nazarene, First, though it is true Peter was filled with the Kansas City, Missouri. Spirit, he was one of 120 filled with the Spirit. THE CHURCH—THE RIGHT MIX But there is a right mix in another sense. When I first began training laypersons in personal evan­ Leighton Ford has said, “The strategy to which we gelism, I noted that when people began to emerge are called today is one of total evangelism . . . Our as people with the gift of evangelism, some negative goal is nothing less that the penetration of the whole things could happen too. Those with the evangelistic world. . . . If our goal is the penetration of the gift might feel that other Christians not winning as whole world; then for the agents to carry out this many souls were spiritually defective. Or the less task we must aim at nothing less than the mobil­ capable soul winner felt inferior. ization of the whole church.’’4 This mobilization of Yet God has not gifted everyone with the same the whole church will mean developing a church evangelistic skills. According to Peter Wagner, per­ that is the right mix of delivery room—nursery— haps percent of a local congregation has the gift school—workshop. It will be the delivery room 10 of evangelist though all have the role and responsi­ where new souls are born into the Kingdom. It will ,8 bility of witness. Now I see, that in regard to the be a nursery where the newly born are cared for. evangelistic task of the church, the gifts of the It will be a school where the growing Christian is members of our congregation will cause the emer­ trained. It will be a workshop where the mature gence of a mix in which some will be cultivators; Christian will serve and produce for the Kingdom. some, converters; and some, conservers. Imagine a church that is all delivery room and no nursery. It is highly evangelistic and new people The cultivator prepares people to receive the are won to Christ, but there is little post-conversion gospel. He probably has the gift of hospitality and care. To counter this, I train follow-up workers to knows how to build bridges of friendship to the lead new Christians through Basic Bible Studies5 unsaved. The converter has the gift of evangelism by regularly meeting in the convert’s home. We and deals with people in intensive, face-to-face must prepare for birth before it happens by de­ encounter and leads them to Christ. The conserver veloping what Modie Schoonover called “a church has the gift of exhortation, encouragement, or with enough love to keep them warm”: teacher. His special concern for people equips him “ It’s like the hospital nursery. The newborn babies to follow up and establish new Christians in their are not sent home three minutes after their birth to faith. fend for themselves. Because of their fragile con­ I asked Don9 to accompany me on a call to see dition, they receive warmth, love, a special diet, a Dick who had recently visited our church. Don was germ-free atmosphere, specially trained nurses a sincere Christian, somewhat quiet, a loving per­ who are on duty around the clock. So in the spir­ son, but I wasn’t sure he had the evangelistic gift. itual realm, it is not enough for people to be ‘born Dick had recently moved to Kansas City, was a again,’ to be born spiritually, there must be a warm university graduate, and was starting a job as an and loving spiritual atmosphere with people who engineer. As we talked with him, it became apparent will care for, feed, protect and guide their newborn that he knew the Lord personally. Then I asked spiritual children during their first crucial days.”6 myself if we should urge him to do the Basic Bible But a church cannot be content to simply win new Studies. They are basic, and he was a college people and begin establishing them; there must be graduate. As I was about to decide “no” I spotted a ministry to long-term Christians. If all the public magazine of one of the false cults on Dick’s coffee preaching deals only with saving faith, a sad con­ table, so I asked him to do the Bible studies. Don dition afflicts the believer. Engel and Norton state, agreed to come back and go over the first study “Spiritual reproduction is impossible if the be­ with him. They met every week and did Bible study liever’s spiritual growth is arrested either because of together. Don poured his life into Dick. Dick later disobedience or because of inability to find satisfy­ joined the church by profession of faith, married a ing answers to personal problems in his spiritual wonderful Christian girl, and this last year has pilgrimage.”7 The church in its role of school ought served as treasurer of his church. to be supplying those satisfying answers. Don may not have had the evangelistic gift, but The saint will find fulfillment, and the church will the gifts of encouragement and pastor made him a grow when the saint serves—so the church must be tremendous follow-up worker, a conserver. Was he a workshop. It should train its Christians, recognize less valuable to God? No—he was just what God their God-given gifts, and provide opportunities to wanted him to be. Today he pastors a church. serve. So for the church, it is not just one thing. Marlene finished my class in personal evan­ It is the right mix. It is church as delivery room— gelism, went out on several calls, and came to me to nursery—school—workshop. say, “ I can’t do this. I can’t remember all these Scriptures, and I get a headache when I think of calling on these people.” I finally agreed she might THE WORKERS—THE RIGHT MIX not have this gift. Then I said, “ Marlene, will you Ephesians 4:11-12 teaches that God has given serve as my scout?” evangelists, pastors, and teachers to the Church for She had the gift of hospitality, the unique ability the equipping of the saints for the work of service. to make friends, and I sensed she could develop Today the pastor is valuable because he has a God- contacts that could become prospects for the gos­ given ability to communicate the practice of ministry pel. If she would bring them to me, I sensed I could to laymen—and they all serve. The right mix means share the gospel. She agreed. She delivered Easter both pastor and layperson serve and minister. baskets to the kids in her neighborhood, she had 39 SPIRITUAL DECISION PROCESS MODEL to him, and took him to lunch when I could barely afford it. When I left that church after nine years, GOD’S COMMUNICATOR'S MAN’S Dennis still wasn’t saved. ROLE ROLE RESPONSE Then one Sunday night my phone rang. It was Dennis. He said, “ Guess what happened to me today.4’ I responded, “You got saved.” “That’s right,” he said, “in the Billy Graham Crusade this after­ noon.” Mass evangelism brought him in, but friend­ ship and personal evangelism prepared him. Yes, for methods, the right mix of personal evangelism, fellowship evangelism, and public evangelism is needed to do the job. Today Dennis is a minister. In my first pastorate, new people I called on in their homes used to say to me, “You’re the most sincere minister I ever met,” but they never came to my church. I discovered I was saying too much, too soon and scaring them off. Eventually I saw there was a process most people went through preparing them to receive Christ.11 Later, when I first came on the staff at Kansas City First Church of the Nazarene, I met Jan, a young wife, who attended our services on Sunday mornings. I mentioned that I would like to meet her husband who was not attending. Jan was fearful

Adapted from James Engel and H. Wilbert Norton, What’s Gone Wrong with lest any call I might make would upset her husband. the Harvest? p. 45. Copyright, 1975. Zondervan Corporation, used by per­ mission. A prayer letter went to fellowship group leaders requesting prayer for our personal evangelism out­ reach. Ben Brown, Jan’s Sunday School teacher, became very burdened in prayer for Chuck, her husband. Evelyn Smith, Allen Hall, and I went to call the moms and dads over for dinner, she visited on Chuck and Jan. I was very fearful. It was a over the back fence, and made endless cups of friendship call, we stayed only 20 minutes, we did coffee. not mention spiritual things, we only invited Chuck I count now four couples she has brought to to church. church and introduced to me. Of these we have The next two Sundays Chuck was in church. After called on three, presented the gospel to them, and one service I greeted him and suggested I would seen two couples pray to receive Christ. As a result, like to stop by to see him again. On May 1, Tom, the men of these two families have become presi­ Laura, and I called on Chuck and Jan. The Holy dents of adult Sunday School classes at the church Spirit opened hearts. Chuck and Jan prayed; Jesus which I serve. came into their hearts, and their lives were imme­ Was Marlene a failure because she couldn’t do diately made new. On the following Sunday they intensive evangelism? Oh, no! She was a cultivator both knelt at the altar at church as testimony of due to her God-appointed gifts. Let us not force their commitment to Christ. Elmer Williams began to all our people into the same mold. The right mix of meet with them regularly to guide them as they workers in your church and mine will require cul­ began Basic Bible Studies. tivators, converters, and conservers. A new sensitivity seemed to grip them. Chuck’s language took on a new wholesomeness, Jan de­ cided it would better glorify God if she refrained THE METHODS—THE RIGHT MIX from attending the Hollywood movie she had I have heard some fierce debates as to whether planned to go to, and God’s love so engulfed them public or personal evangelism was the way to win that Chuck said their marriage moved up to honey­ people to Christ. But both public and personal moon status. evangelism are needed. Paul summed up his min­ May 11, Chuck joined the church by profession of istry in Ephesus: “I did not shrink from declaring to faith. Jan stood beside him and renewed her mem­ you anything that was profitable, and teaching you bership vows in her heart. publically [mass evangelism] and from house to In April of the following year, revival services house [personal and fellowship evangelism], sol­ were held at our church. Chuck and Jan sought and emnly testifying to both Jews and Greeks of re­ found the sanctified heart and Spirit-filled life. New pentance to God and faith in our Lord Jesus evidence of concern for others was apparent—they Christ.”10 were excited by the opportunity of teaching in va­ Jody stood alone for God in her family. Dennis, cation Bible school. her brother, began to attend church. He was in his This one redeemed couple represents so much of 20s, an insurance salesman, and of the world. For what outreach means at a local church. There is four years I worked on my friendship to him, prayed prayer by many, a concerned Sunday School teach­ for him, once in a while preached to him, witnessed er, friendship calling, personal evangelism, worship 40 services, the altar, follow-up, fellowship groups, by the support of Christians, the convert will be lost. special services, and most of all, the faithful work of Chuck joined the church (+2). the Holy Spirit. It was not one thing—but the right 6. The Holy Spirit was still working. In mass mix of many methods. evangelism, Chuck was exposed to the Spirit’s Chuck and Jan are evidence of the cultivation sanctifying work. There was immediate evidence of process the apostle Paul believed in when he said, new strength and concern shown for others in “I have planted, Apollos watered; but God gave the service (+3). increase” (1 Cor. 3:6). They fit in many spots on When we realize that many will respond to God’s Engel and Norton’s “ Spiritual Decision Process grace as did Chuck and according to the “Spiritual Model.” Decision Process Model,” we have a reason to 1. Chuck, who admitted in preconversion days he plead for the right mix. For Chuck, the church had would have punched me in the nose if I’d offended to have the right mix—delivery room, nursery, him, was perhaps a - 6. He was aware of some school, workshop. The workers—a right mix of cul­ fundamentals of the gospel due to his Catholic tivators, converters, and conservers enabled Chuck background—but was hostile. to move from rebellion to love, and workers found 2. Cultivation took place through the friendship their place of service based on their gifts. And call and eventually helped move Chuck to a -4 methods—the right mix of personal, fellowship, position, positive attitude toward the gospel. and mass evangelism. ^ 3. The prayer of the Sunday School teacher gave FOOTNOTES the Holy Spirit a channel for convicting Chuck. 1. John Pollock, Billy Graham: The Authorized Biography (New York: 4. Finally time was ripe for a call to decision McGraw Hill. 1966), p. 216. (-2). Chuck had recognized a personal problem 2. Donald McGavran and Win Arn, Ten Steps lor Chufch Growth (-3 ) in his inadequate family relationships. He gave (San Francisco: Harper and Row, 1977), p. 87. 3. James Engel and E. Wilbert Norton, What's Gone Wrong with the us a signal of his openness by continued church Harvest? (Grand Rapids: Zondervan, 1975), p. 13. attendance and permission to call on him again. 4. Leighton Ford, The Christian Persuader (New York: Harper and Row, 1966), pp. 44-45. We gave him the facts of the gospel (proclamation) 5. Charles Shaver, Basic Bible Studies tor New/Growing Christians and specifically invited him to accept Christ (per­ (Kansas City: Beacon Hill Press of Kansas City, 1972). suasion). He repented and put his faith in Christ. 6. Charles Shaver, Conserve the Converts (Kansas City: Beacon Hill Press of Kansas City, 1976), p. 15. God made him new. 7. Engel and Norton, p. 55. 5. A trained follow-up worker met regularly to 8. Peter W agner, Your Church Can Grow (Glendale. Calif. Regal, 1976), lead him through Bible study. The Word and Chris­ p . 7 7 . 9. The names of individuals have been changed to protect their tian fellowship were giving him resources to resist privacy. The events are true. temptation. Others became his Christian friends 10. Acts 20:20-21, NASB. through our fellowship program (Links of Love). It 11. This paragraph and most of the remaining portion of this paper were presented originally at Pastors’ Leadership Conferences sponsored seems, if the pressure of the world is not equalled by the Church of the Nazarene in 1977.

XKE PBEACBEB'S 8ZCHAW U

WANTED: Vol. II, by John Miley. George M. Exploring the New Testament, Ralph The Administration of the Holy Malone, Rte. 3, Box 69, Shoals, IN Earle, $3.00; Introduction to Christian Spirit in the Body of Christ, by 47581. T h e o lo g y , Culbertson and Wiley, George Moberly; Christianity and Sin, Church of the Nazarene M an u als ; $2.50; Christian Theology, Wiley, Vol­ by Robert Macintosh; The More Ex- any before 1919, also 1932, 1936, umes I, II, III, $2.50 each. Many more. ceilant Way, by George Allen Turner; and 1944. Jim Norcross, 1024 Bele- Will send a list on request. Bill Jetton, Purity and Maturity, by J. A. Wood; vedere Drive, Slidell, LA 70458. 150 32nd Ave. E., Tuscaloosa, Ala. Dr. P. F. Bresee and the Church He Volumes 10-14, Isaiah—Malachi, of 35404. Founded, by I. G. Martin; A Prince in the Pulpit Commentary. Clinton Fisk, 25 Teacher's Bible School Jour­ Israel, E. A. Girvin; Pentecost Re­ 404 E. Tremont, Dayton, WA. 99328, nals, January, 1966, to first quarter, jected and the Effects on the Church­ phone 509-382-2644. 1977 (minus the second quarter of es, by A. M. Hills. Gary Skagerberg, 1974). All in fair condition. Two-vol- P.O. Box N, Kirkland, WA 98033. ume set, Fundamental Christian The­ Scriptural Holiness, by early En­ FOR SALE: ology, by A. M. Hills, 1931; C ru d e n ’s glish authors, abridged by R. G. Flex- Volumes 15-18, Matthew—Romans Complete Concordance to the Old on and published by Pilgrim Publish­ of the Pulpit Commentary. Clinton and New Testaments, by Alexander ing House, 1948; The Arminian Fisk, 404 E. Tremont, Dayton, WA Cruden, 1930; Peloubet’s Bible Dic­ Em phases, by Dr. Roy Nicholson; 99328, phone 509-382-2644. tionary, by F. N. Peloubet, 1913,1925, The Wesleyan Message, It's Scriptur­ The Preacher’s Homiletic Com­ The John C. Winston Co.; Irw in ’s al and Historical Bases (1940) and m entary, 31 volumes complete, good Bible Commentary, C. H. Irwin, ed­ The Wesleyan Message Bearing Fruit condition, $175 plus shipping. Harold itor; Harper’s Topical Concordance, (1942) published by Light and Life H. Hayes, Rte. 1, Canton, IL 61521). compiled by Charles R. Joy, Revised Press; A Holiness Manifesto, by C. W. New complete set, 13-volume, and Enlarged.; Hurlbut’s Story of the Butler; Insights into Holiness and Twenty Centuries of Great Preaching, Bible for Young and Old, by Lyman Further Insights into Holiness, by each book sealed individually in ori­ Hurlbut, 1932. Albert L. Lepley, 1526- Geiger; Elements of Theology, by ginal wrap. $150; Exploring the Old D Oldtowne Manor, Cumberland, MD Luther Lee; Systematic Theology, Testam ent, W. T. Purkiser, $3.00; 21502. It doesn’t take long for it to destroy a body

k * 4 w i d S tu ll IShltottoh

by Charles Mylander, Associate pastor of Rose Drive Friends Church, Yorba Linda, California

C leta almost apologized to the immune from interpersonal ten­ as foundations for strong staff pastor for what happened sions. On the other hand, they relationships. while he was on vacation. No sur­ know pressures over secular job The senior minister sets the prise. She was the loyal type, the relationships touch virtually every tone for the whole church as well kind who for years taught Sunday working person. So why should as the staff. It makes little dif­ School and loved every minute. the devil and his cohorts limit ference in terms of attitudes Cleta was reporting on the new their attacks to the laity? The whether the staff is paid or vol­ associate pastor. “I don’t want to devil’s legions take diabolical de­ unteer. The same principles ap­ hurt your feelings, pastor,” she light in a struggle for power and ply, at least in spirit, to small began, “but Dick did a wonderful prestige among church staff churches and large. But in his job of preaching while you were members. What is funnier, from God-given position of spiritual gone.” Satan’s viewpoint, than commit­ leadership, the pastor’s actions The understanding pastor ted Christian leaders who preach and attitudes are crucial. So con­ slipped his arm around the elder­ love on Sunday and stab each sider his vital role in staff relation­ ly saint’s shoulders. “Cleta,” he other in the back during the ships first. smiled, “that just shows what week? “Better yet,” his demons He walks a tightrope. On one good judgment we have! You giggle, “ it ruins churches!” end of his balance pole hang wouldn’t expect us to hire anyone I write as an associate pastor initiative and authority. Like Jesus but the best, would you?” Cleta who feels deep satisfaction in his and Paul with their teams, he smiled with an obvious sense of role. Yet real temptations and must exercise his leadership. On relief. Everything was all right subtle pressures in two churches the other end of his balance pole because her pastor did not feel over an eight-year period alert dangle his attitudes. Like the threatened. It was okay for the me to the fact that staff tensions great New Testament leaders, he new associate to succeed. can strike at a church. What is must remain vulnerable, tender Cleta is no fool. She simply worse, heart-to-heart conversa­ and open. Bishop Gerald Ken­ discerns possible problems tions with other pastors and asso­ nedy once called it the balance quicker than some people do. In ciates uncover a bloody path of between being tough-minded and all too many churches, staff ten­ injured victims and damaged tender-hearted. If the pastor sions do indeed mar the fellow­ churches. What can be done leans too far either way, he loses ship and hinder growth. The about it? Is it inevitable? Do his balance and courts disaster. “Sunday-front Syndrome,” so Christian leaders not know a bet­ Consider four practical guidelines characteristic of the uncommit­ ter way? for his important role. ted, reaches its ugly tentacles A working philosophy of mul- First, a competent senior pas­ into the heart relationships of far tiple-staff relationships eliminates tor will view each associate as a too many church staffs. Every­ much of the heartache and pain. colleague, not a competitor. thing looks good on Sunday, but Without apology the model I pro­ The hidden pressure on a pas­ infighting rumbles during the pose draws from Rose Drive tor’s ego builds when an asso­ week. In some churches the sit­ Friends Church in Yorba Linda, ciate really succeeds and the uation deteriorates until the pas­ Calif., where I now serve. Its ef­ church members praise him tor gives nearly all his time and fective senior pastor, C. W. Perry, openly. Secretly, he may wonder, energy to staff direction and con­ leads the way in producing an “What if my associate’s following flicts. The tragedy is that he has unusual harmony and loyalty becomes too large?” A senior inadequate time left for personal among the staff. While the guide­ pastor is probably less than hon­ devotions, study, and care of the lines suggested here may not fit est with himself if he does not members. every church, it will serve as one admit feeling somewhat threat­ Yet, strange to tell, some example that works. It can also ened. Take Pastor Earl and his church members believe their help church members to under­ young associate Clark, for ex­ pastors and staff members are stand the need for firm principles ample. In junior high, Clark ac­ cepted Christ under Pastor Earl’s more secure. Instead of mentally voice, a friend will ask, “When ministry. The discerning man of developing some hidden fear, are you going to have your own God soon sensed the Lord’s gifts they take a different tack. They church?” The not-so-subtle im­ in the young man’s life and en­ check threatening thoughts with plication is that the associate will couraged their development. In sound reasoning: "arrive” only when occupying the time, Clark not only graduated “ His success is our success. senior position. A qualified asso­ from a nearby seminary but be­ His effectiveness helps us accom­ ciate sometimes hears another came a full-time youth director in plish the mission our Lord has left-handed compliment indirect­ his home church. given to us.” ly: “ He won’t stay; he’s too good.” As the church grew and as Please note the “our” and “us” Again the feeling tone is that the Clark’s strengths in preaching be­ vocabulary on which effective staff member is either second- came more and more obvious, team leaders thrive. “We” re­ rate or will become a “ head pas­ Pastor Earl asked him to become places “ I.” Here at Rose Drive tor” in the near future. his associate pastor. A couple of Friends Church, our pastor never The alert associate, by the way, years later, the church took a says, “ my” church. He always soon learns to put friends at ease giant step of faith and started a speaks of “our” church, “our” with some common sense talk: daughter congregation. Clark ministry, “our” goals. He avoids “ I like it here. My ministry lets was God’s man for the new the “ I, me, my” syndrome like me do all the things I enjoy most church. Pastor Earl supported plague. May his tribe in­ and few of the tasks I dislike. I him to the hilt, but later admitted crease! imagine you would like such a his fear of losing all the young Second, a sensitive senior pas­ job, wouldn’t you? I hope the Lord couples in the church. He knew tor will build the esteem of each never calls me to another these members near Clark’s age staff member in everyone’s eyes. church!” would help launch the new con­ Successful pastors major on Third, a successful senior pas­ gregation, but he wondered if credit-sharing and partnership. tor will let each staff member they would deal a crippling blow Both in public and private they work in his or her area of to the mother church inadver­ speak of staff members with re­ strength. tently. Some 100 young adults did spect and appreciation. Take the Rev. Jones was the founding make the move with the full bless­ matter of titles as an example. pastor of a new church. God ing of the mother church. In more and more churches se­ blessed his faithfulness and the Instead of cringing in fear, Pas­ nior ministers are honoring per­ church grew. In time he began tor Earl led the mother church to manent staff members as “Asso­ looking for an associate pastor move out in faith, adding staff ciate” or “ Minister of Evangelism, with strength in Christian educa­ and expanding facilities. Within a Christian Education, Youth, etc.” tion. Candidate Carl seemed to fit year the daughter church was They reserve the somewhat the need, and the church hired healthy and growing while the demeaning title, “assistant” for him. Rev. Jones’s philosophy was mother church was averaging temporary interns or seminary to fit the job to the employee, not more people in attendance than students fulfilling field work as­ the employee to the job. He al­ before the new congregation signments. In a dozen other ways lowed each staff member to work started. they build respect for each asso­ in the kinds of ministry where he Not every potential staff con­ ciate, establishing the idea of a or she excelled. flict receives a Cinderella ending. permanent team. Once Carl was at work, the wise A good friend of mine became an Few church members recog­ Rev. Jones noted where the Lord associate in an established nize the unintentional social pres­ blessed his ministry for the good church with a new pastor. His sure which a capable associate of the church. As their numbers story is that the senior pastor receives from well-meaning peo­ kept growing, Carl received more used him like a servant boy. He ple. In a complimentary tone of responsibility in the kinds of min- griped about the “Carry-my-brief- case-upstairs-for-me” type of treatment. The senior pastor could see only the utter lack of loyalty by his new staff member. Soon each was criticizing the ministry of-the other. The associ­ ate found allies in the personnel committee who hired him. The senior pastor appealed to the el­ ders. At the sad end of the squab­ ble both men left the church, hurt and blaming each other. When an ever increasing num­ ber of people appreciate the God-given ministry of an associ­ ate, the best senior pastors feel istry where he proved most profit­ ago I caught myself playing with from his wife lightens his load able for the Kingdom. Some a deadly daydream. I wandered immensely: While camping, a tasks, of course, required doing down the hall to the senior pas­ father may have the strength to whether Carl found them enjoy­ tor’s office. The door stood wide carry a small log by himself. But able or not. But as most of his open, although he was out at the if his strapping young son grabs energy went into the kind of min­ moment. Stepping inside I began hold of the other end, log carrying istry he did best, the earned re­ picturing myself sitting in his turns from drudgery into plea­ spect of the church members chair, occupying his large office, sure. So a church staff member followed naturally. Rev. Jones fol­ exercising his responsibilities. All can give some relief to an over­ lowed the same pattern with each at once I awakened to the jarring worked senior pastor by assisting staff member. reality of my fantasy. “What am I cheerfully. Like good marriages, healthy doing?” I asked myself, knowing Third, a qualified associate will staff relationships require con­ full well that it was the sinister sin let the boss be the boss. He or stant attention. Alert senior pas­ of envy. It only took a moment to she will not try to take over the tors meet often with their staffs get back to work and seek the helm of the ship, nor grab the to keep communication lines Lord’s help in correcting my per­ wheel. Two churches in our de­ open and to develop warm friend­ spective. nomination are going through ships. The best staff meetings Most staff members sense in­ traumatic times because some­ incorporate the proper mix of stinctively that their ministries will one ignored this simple principle. worship, prayer, fellowship, suffer if the senior minister does In one church two men shared the brainstorming, idea testing, plan­ not succeed in his. The best way pastorate. They tried to cooper­ ning, and reporting. In this setting to help the senior pastor to suc­ ate and let each major in his own each staff member’s areas of ceed is not by desiring his posi­ strengths. Both were capable with strength soon become obvious to tion, but by each staff member proven records of effectiveness. the others. Bouncing ideas off doing his or her own task with But a church with two bosses is a other committed leaders give excellence. An effective ministry two-headed monster. Both pas­ added insights to any plan of by any staff member reflects well tors soon resigned. action. Each person can avoid on the senior pastor’s leadership. The other church just went pitfalls and discover new possibil­ A church staff is like a good foot­ through a painful split. An emo­ ities. ball team. Each member must tional issue is catching the atten­ Finally, an outstanding senior play each position well. If one tion, but it is only the flag on the pastor will stress financial gene­ succeeds along with all the oth­ mountain. Beneath it lies a deep­ rosity for the staff members. ers, the team advances the ball. er reason. Two leaders were de­ He will take the initiative in If one fails, the whole team loses veloping two different philoso­ speaking up for them at the time ground. But the best players do phies of ministry for several of salary review. If the senior pas­ more. They not only execute their years. Two styles of ministry tor wants to keep his associates own task with excellence but also meant two followings in the same on the staff, a near starvation rush to the aid of their team­ church. When the boss was not wage will not do. A helpful guide­ mates. Flexibility to seize the un­ the boss it led to inevitable con­ line is to raise the associates’ expected opportunity on any play flict. salaries to as close to his own as is a mark of greatness. By way of contrast, every staff possible. Because it spares them Second, an effective associate member needs to think through the humiliation of begging for a will always remember that he or the Bible’s teaching on authority, livable income, the associates will she is an assistant. The associ­ spiritual gifts, and loyalty. A Spir­ feel deep gratitude. ate will not want to be called an it-filled associate should find The senior pastor sets a con­ assistant, nor treated like one. Yet nothing more satisfying than ful­ structive tone and helpful policies he or she knows, if perceptive, filling the desires of the one in for a spirit of teamwork. If the that a first priority is to assist the authority. In fact, the efficient staff members want God’s best senior pastor. Each senior min­ worker, through discipline, will for the church, they will embrace ister somehow communicates the make “quick to respond” a pro­ his initiatives. No teamwork works special ways he likes or expects fessional motto. without a team. The best senior assistance. It may mean preach­ Finally, an outstanding asso­ pastor in the world can run into ing during his absence, relieving ciate will remain loyal when oth­ severe problems with a trouble- some part of his work load, or ers criticize the senior minister. making staff member. For a suc­ confirming his good ideas for the Most criticism contains a grain of cessful team effort, the associates church’s future. A helpful staff truth, however distorted and ex­ must practice workable principles member will do his or her best, aggerated the facts. The tempta­ of cooperation as well. In rela­ regardless of what personal lim­ tion to lend an understanding tionship to the senior pastor, con­ itations might be felt. * ear is ever present. Some church sider four guidelines for a staff A little assistance makes a big members will try to manipulate a member. difference. A husband may move situation by communicating dis­ First, an able associate will the heaviest furniture in the satisfactions indirectly through a pray for the senior minister’s suc­ house. But when moving an awk­ staff member. But one can avoid cess, not his job. Some years ward mattress a helping hand (Continued on page 61) 44 mum

m m i

by C J Stodola

A s a young girl, I often dreamed that one day I one, almost every newly born-again person was i would be a pastor’s wife. “There’s no way you driven back into his old ways or out of the church by can pick out a minister!” My friends laughed. But as hurtful, unfeeling words. I watched the despair in I became a teenager, I was convinced that God was my husband’s eyes. I experienced his deep de­ calling me to be just that—a preacher’s wife. pression as I heard him vainly trying to pick up the I did become the wife of that preacher of my pieces. And finally with desperation, we sold all of dreams, but I had many lessons to learn over the our possessions and went back to school (really to years. At our first pastorate, we traveled 40 miles to get away from the pressures of the pastorate). a little basement church twice a week, and 40 miles We were defeated. back home again. We “wore” out four cars in one Now at another place and another time, the hurt is year. My very young husband stepped into the almost forgotten. It is tucked away in the far corner pulpit that first Sunday to preach to only one old of my mind because I am much too busy to dwell man and our family of three. My dream was un­ on the might-have-beens or even the could-bes. folding. I soon realized there was not much glamour, Tomorrow I must teach a class of beautiful, vibrant but mostly sacrifice. young people, who are hungering and thirsting for I learned to love our first sanctuary, even with God. I must have the words that will prepare them its musty and moldy basement smell and the buck­ for a life with Christ, yes, and a life of uncertainty. ets of water we mopped up on rainy Sunday morn­ Will they grasp enough strength from a caring and ings. My heart saddened as I visited impoverished loving God to help them over rough spots in their homes that lacked indoor plumbing. I saw poor lives? God help me. people work long hours, and I laughed with old men I hear a knock, and open the door to Charles, a who told funny stories. I listened to wisdom that 15-year-old who has ridden his bike 18 miles in sometimes spanned lifetimes of 80 or 90 years, and order to be in the service tonight. I feed him food I hung on to those words, wishing I could remember brought over by someone in my congregation. My them longer. eyes fall on the many gifts of love scattered about; Once I sparkled up the house to entertain a great an oil lamp, especially chosen because I like red, a man of God. I heard him laugh and saw the human plaque fashioned by the hands of a young girl, side of this serious man of the pulpit. I delighted in paper flowers made especially for me by a dimple­ catching little bits of wisdom that came from his cheeked child. I humbly remember when the ladies lips, and then watched in embarrassment as he from my church washed dirty dishes the week I was brushed long strands of white dog fur from his sick. navy blue suit. Where are those sacrifices? There is only joy that At another pastorate L nearly lost my dream. Over God has allowed my dream to come true. He has a hundred people accepted Christ, and I walked helped me to realize that this is His church, He is in around in an emotional high. It was exciting to hear control. Whatever happens, I work for God, not how they loved Jesus, and how He was changing man. I learn again and again to fasten my eyes upon their lives so much for the better. I rejoiced with Jesus, and never to look away from Him. I am learn­ rosy-cheeked children who began to smile because ing that prayer and God’s Word become more and Mommy’s and Daddy’s lives were different now. more important to success as a woman of God, and Then I descended to the depths of despair and as a pastor’s wife. Mostly I thank God that He watched helplessly as tongues lashed out like cruel allowed a 19-year-old child bride to begin the dif­ knives at the imperfections of these new “babes” in ficult, but oh, so rewarding vocation of “ preacher’s Christ. I cried out, not understanding why, one by wife.” ^ 45 WHAT IS HOLINESS PREACHING?

by Richard S. Taylor

P erhaps we should begin with a threefold sum­ your righteousness shall exceed the righteousness mary. Holiness preaching is the declaration of of the scribes and Pharisees, ye shall in no case the divine standard, the proclamation of the divine enter into the kingdom of heaven” (Matt. 5:20). Or power, and the exposition of the divine processes. this: “ Not every one that saith unto me, Lord, Lord, The standard is related to what is expected, the shall enter into the kingdom of heaven; but he that power to what is possible, and the processes to doeth the will of my Father which is in heaven” personal experience. (Matt. 7:21). How important it is that the preacher When the man in the pulpit makes perfectly clear should possess this perspective! the kind of life God designs, the Spirit working in The solemn pronouncement of Hebrews 12:14 the pew can then create self-knowledge and hun­ that holiness is the indispensable requirement for ger. When this same preacher proclaims the power seeing the Lord is not the offbeat notion of a mav­ of God in Christ to cleanse and enable, his listeners erick writer; it is the epitome of the entire New are inspired to believe in holiness as a personal Testament—indeed, of the entire Bible. Holiness possibility. But the man of God is not yet a com­ preaching is first of all, therefore, the declaration of petent holiness preacher until he so explains the this divine standard. way in that people under his preaching are finding their way in. II Such holiness preaching requires much prayer, But it is also the proclamation of divine power. study, labor, and courage. It is the most difficult Bob Schuller talks about “possibility thinking.” The and exacting demand in one’s ministry. The intelli­ holiness preacher must learn the art of possibility gence must be capable of grasping fine distinctions preaching. What are the possibilities of grace? I and making them clear to ordinary folk. The spirit have a sermon with the rather colloquial title, “How must be impelled by a profound conviction of truth Holy Can We Get?” Of course, much depends on and an equally deep sense of urgency. The per­ how holy we want to get. But there are people in sonality must be radiant with the anointing which this world who really long to be holy, who have been turns articulation into communication, and which squelched and ridiculed by little preachers who had guides winged arrows of truth straight to the heart. a little god who dispensed only a little grace; preachers who dampened hopes rather than ig­ niting them. I Does our preaching build faith? When people As for the divine standard, it is easily found in listen to us, are they prompted to exclaim, “Lord, the Scriptures. “Who shall ascend into the hill of the if thou wilt, thou canst make me clean”? (Matt. LORD? or who shall stand in his holy place? He that 8:2). If people keep listening to us, will they exper­ hath clean hands, and a pure heart” (Ps. 24:3-4). ience a rise of confidence in the adequacy of grace Why did David pray for a clean heart and a right for them, with their specific problems and handi­ spirit? Because he perceived the standard—“Thou caps? desirest truth in the inward parts” (Ps. 51:6). Let us affirm the power of the Holy Spirit to search Micah sorted it all out and brought the central and locate. While the Spirit can search a sensitive thing into focus. He said, “What doth the LORD soul without the preacher, most people are not that require of thee, but to do justly, and to love mercy, spiritually alert. We need, therefore, to preach in and to walk humbly with thy God?” (Mic. 6:8). such a way that the Holy Spirit through us can Forms can so easily become substitutes for reality, expose the secret roots of unbelief, self-willfulness, and divert attention from the main central thrust of covetousness, and hardheartedness, and reveal it all, which in itself is very simple. This is what them as the sinful, ugly traits of the carnal mind God really requires. No matter how ornate our which they really are. buildings, or elaborate our ritual, or meticulous our But let us also describe the blessings of the holy performance, if we miss this, we have settled for heart—the inner peace, the quiet rest, the unity mere religious scaffolding. within, the deep vibrations of holy joy. People need We hear the declaration of the divine standard to be brought to the confession, “I have the marks over and over in the New Testament. If "the pure in of carnality, but I do not enjoy the marks of full heart” are blessed because they will see God, then holiness.” purity of heart is God’s standard for seeing God True enough, we should avoid overstating the (Matt. 5:8). And what an ultimatum this is: “Except case in either direction. We must not paint such a 46 picture of faultlessness and mature saintliness that There is a sequence in the divine working with tenderhearted listeners “cast away their con­ men and women. Awakening and conviction pre­ fidence” every time they hear us preach. In our cede repentance and faith. Repentance and faith zeal to shock and jolt the entrenched deadhead, let precede the new birth. The new birth precedes the us take care lest we unsettle the super-conscien- Christian life. Christian life precedes the discovery tious. Yet we must not be so tentative and timid of carnality. The discovery of carnality precipitates that our preaching rocks people to sleep instead of an acute longing for full holiness. A deep desire out of it. leads to a crisis of surrender and consecration and But if we only locate people, we fall short of the self-crucifixion. This crisis issues in a Spirit-ener­ mark. For Christians to see their carnality without at gized faith that walks into the blessing and brings the same time seeing its cure is a sure road to the inner release and confirmation. The release and despair. Preaching should direct attention to the confirmation set one singing on the highway and promises of the Bible and to the provision of real progress begins. Progess leads to subcrises of the Cross. It should build a quiet inner certainty that divine discipline and molding and further self-dis- the Spirit who called can cleanse; who uncovered covery, which carry us higher and farther along the the infection can heal it. The gospel includes no bet­ way to maturity, saintliness, and usefulness. ter news than that the Holy Spirit can unify a divided Now this sequence is essentially uniform and heart, quiet a restless heart, purge an unholy heart, iniversal. When a mild Calvinist such as V. Raymond and satisfy a longing heart. Edman traces the stages of the way (cf. They Found the Secret), this is, by and large, the path. Each of the two major crises is preceded by preparation of Ill the Spirit and involves personal requirements and But we dare not sidestep the task of explaining conditions. This is the divine movement, from God processes. Here we deal with firstness and second­ to man and man to God—the gracious shuttle of ness, of consecration, faith, and the witness of the the Divine Weaver. It is this which keeps the Spirit. We must trace carefully the steps and the relationship personal, dynamic, and thoroughly stages, so that the pilgrim will expect neither too moral at every stage. much nor too little at any particular stage. Not only Now our preaching should so illumine this se­ works of grace but the nurture of grace requires quence that our listeners learn to think in these constant attention. terms. Even the unconverted who hear us often will In recent years there has developed in the holi­ become aware that if they are to be saved they ness movement a tendency to decry preaching must meet certain conditions, and that after being which seeks to define method. The reaction has not converted there is a subsequent experience toward been totally without reason. It is very easy for in­ which they should move from the very start, which structions to become so standardized that they also involves definite conditions. prove to be straitjackets to the seeker, or else worse Neither can we avoid altogether being even more yet a turnstile which will let one in if only the right specific and getting down to infant steps to aid a coin is dropped in the slot. spiritual toddler. I knew a woman who had learned Methods preaching should give enough guidance that one could be saved. The term became alive to point directions, but not enough to constitute a with meaning to her; but she did not know how to be regimentation of the Holy Spirit. We must leave saved. She went from church to church, slipping room for the Holy Spirit to lead by unexpected into the back seat to listen eagerly for simple in­ routes and means, and for His secret dealings with structions. Finally she heard the sermon that made the soul to be as various as the persons with whom the way clear and she was almost instantly at the He is dealing. As no two snowflakes are identical, so altar. no two experiences of entire sanctification are iden­ After a year of great exuberance and exciting tical in all details. Especially suspect are the meth­ religious activity, she became keenly aware of a ods which permit an altar worker to engineer a lurking doublemindedness. She heard of sanctifica­ profession of holiness through a series of neat tion, and again began making the rounds. She went syllogistic steps. to the holiness churches, but received no directions. The Spirit is the guide into all truth, not the Another year passed when one Monday night an Christian worker. We can take the seeker only so evangelist laid aside the planned masterpiece and far, then the Spirit bows us out. This may be the in simple ABC form explained the steps to the reason why many who seek first at a public altar blessing. Again she was at the altar before a song finally break through at home, or in the car, or even could be sung. She was the kind of a person who on the job. couldn’t seem to find her own way. She needed Yet in spite of these very real perils, we cannot someone in the pulpit who could verbally take her cop out completely as guides. The Holy Spirit may by the hand. go beyond our preaching, but He generally begins We can avoid stereotyping holiness, and avoid with it, and works through it. If the Spirit didn’t dry mechanics and manipulation, yet be faithful need us, why call us to preach at all? No, the preachers who explain the divine processes as well communication of truth by man to man is God’s as declare the divine standard and proclaim the ordained plan, and that surely includes the com­ divine power. This, too, is part of the answer to the munication of basic divine processes. question, “What is holiness preaching?” ^ UNHOLY TEMPERS

by George E. Failing*

J ohn Wesley speaks of love as do not write, the apologies we do But unholy tempers also need the fountain of all holy tem­ not make, the prayers we do not cleansing. The Wise Man taught pers, specifically tempers of pray, the good we do not do. that “the thought of foolishness meekness, humility, and the qual­ I suppose the point that may is sin” (Prov. 24:9); he also taught ity of being “easy to be entreated” need to be made is this, namely, that the Lord hates “a heart that (James 3:17). Among the wealthy that these are unholy tempers of devises evil purposes” (Prov. men that Wesley knew over a people, not unholy tempers of the 6:18). period of 70 years, he could not sinner (or the justified believer Even the passage of a thought recall meeting even 10 men of only!). Unless or until a person or impulse of evil across the heart such holy tempers (Works VII, attains a state or condition where leaves its impurity. The con­ 217). he cannot be tempted and he science so often guilty of “dead Even though we agree with cannot sin, he may be provoked works” needs to be cleansed Wesley that riches are a hin­ to an unholy temper. And if he (Heb. 9:14). So we are promised drance to the very first fruit of has freedom to respond, he may that “the blood of Jesus his Son faith, the love of God, we may yield to an unholy temper. cleanseth us from all sin” (1 John observe that unholy tempers pro­ We do know many virtues of 1:7). The immediate context indi­ ceed from the evil heart, the car­ the Pharisee who went up into the cates that this sin we are cleansed nal mind, and may as easily be temple to pray (Luke 18:9-14): from particularly is the sin of not associated with pride, love of “I am not an extortioner, unjust, walking in the light as he is in the power, and the favor of men as an adulterer; I fast twice in the light, i.e., not living in momentary, with the love of wealth. week, I give tithes of all that I loving, and complete obedience In the Protestant Pulpit (39 ser­ get.”* Yet Jesus exposed the ba­ to God’s will. mons compiled by Andrew W. sic unholy temper of the Phar­ For John Wesley, entering “into Blackwood, published in paper­ isee: “ I thank thee, God, that I am a formal controversy would be a back by Baker), appears one of not as the rest of men . . . or even wilful sin.” So what does John the greatest sermons I ever read as this publican.”* Because of Wesley teach? “The proposition on the “ Forgiveness of Sins.” The this pride, the Pharisee went which I will hold is this: ‘A person preacher passes quickly over down to his house condemned, may be cleansed from all sinful such gross iniquities as murder, not justified. In a far better con­ tempers, and yet need the aton­ robbery, sensuality, drunken­ dition to receive the mercy of God ing blood.’ For what? For ‘neg­ ness. To such plainly admitted was the publican whose one great ligences and ignorances;’ for both sins he calls attention to (1 ) the lament was, “God, be merciful to words and actions (as well as sins of temperament, such as sul­ me a sinner.” A person dare not omissions) which are, in a sense, lenness, vindictiveness, peevish­ be satisfied with living unjustly, transgressions of the perfect law. ness, jealousy, bad temper; (2) nor dare he call himself a saint. And I believe that no one is clear the sins of social attitudes, such Unholy tempers require both of these till he lays down this as greed for money and power at pardon and cleansing. Unholy corruptible body” (Works XII, the expense of others; (3) the sins tempers cannot really be con­ 241). of neglect, such as the letters we cealed from God, nor always from For revealed sinful tempers we all men. And because they are need to admit guilt and plead for unholy in intention and exhibition, complete cleansing. For inadver­ they need forgiveness. Why is it tent negligences and ignorances, less wholesome or less necessary the atoning blood is applied to request forgiveness for greed *George Failing though there can be no confes­ is general editor or jealousy than for idolatry and sion of these, since they are “se­ for The Wesleyan dishonesty? Because these tem­ cret faults.” Church. pers hurt other people, they need These are positive, strong, and forgiveness. wholesome positions on unholy 'Author's own translation. tempers, would you not agree?^ Cult, Occult, and Apostasy

by Norman N. Bonner

Professor, Western Evangelical Seminary, Portland, Oregon

T he propositions examined in this study are four­ of these characteristics, listed below, are drawn fold. First, there are hemispheres of biblical from this source and will be documented from truth which need to merge into a full-orbed sphere Hoekema’s book (pages 373-403). of truth—overemphasis on either hemisphere may 1. A break with historic Christianity. Hoekema lead to heterodoxy. Secondly, there is a tendency to states, “There is, in all cults, an abrupt break with drift from orthodoxy in one or more areas of funda­ historic Christianity and with its confessions.”3 For mental biblical truth which may lead to heterodoxy, this reason, Christians need to take heed to the which, if continued, may result in final apostasy. creeds, confessions, and disciplines of historic Thirdly, the cultic tends to separate one from the Christianity, as well as the lessons learned from church, and thus removed from the safeguards of church history. orthodoxy, the drift may continue toward occultism. 2. A tendency to major in minors. “Cultists Finally, there is a need for Christians within the tend to take certain peripheral truths (or teachings church to examine themselves in the light of ortho­ which are held to be truths) and to elevate them to dox truth to determine if tendencies toward the a prominence far greater than they deserve, where­ cultic exist, and, if so, to flee quickly to the Word as matters of major importance are played down.”4 of God, the single citadel of truth. 3. A tendency toward unhealthy perfectionism. This is defined as “a feeling of superior holiness to DEFINITIONS those in other groups, particularly to the members The term “sect,” derived from the Latin “Sequi,” of the established church.”5 For example, “Jeho­ meaning “to follow,” may describe any dissenting or vah’s witnesses claim that they are more obedient schismatic religious body, which may or may not to God than ordinary church members since they do have parted company with a longer-established far more door-to-door witnessing than the latter.”6 communion.1 It is not this concept with which this 4. An extra-scriptural source of authority. This paper is concerned. is the question of “ultimate authority.” Is the Bible, The term “cult” which will be the focus of this in itself, sufficient, or do we need some other paper, has a more restricted meaning. It is de­ source to shed light on God’s Word? This “extra- scribed as a religion regarded as unorthodox or scriptural source" may be dreams, as experienced spurious; also a minority religious group holding by noted cultists including Joseph Smith and Mary beliefs regarded as unorthodox or spurious.2 The Baker Eddy; or second Bible, as the Book of cultic represents a major deviation from Orthodox Mormon, Pearl of Great Price, and Doctrine and Christianity in one or more areas. Covenants, of the Mormon Church; or Science and Health with Key to the Scriptures, of the Christian CHARACTERISTICS OF A CULT Scientists; or the teachings of the 144,000 (anointed In his book The Four Major Cults, Anthony A. class) of the Jehovah’s Witnesses. Kurt Hutten Hoekema traces the distinctive traits of the cult. He found that in every cult studied, the ultimate ground draws quite heavily from the work by the Lutheran of authority rested in some extra-scriptural source. theologian Kurt Hutten, which appeared in German He called this “the Bible in the left hand.”7 in 1957 under the title, Die Glaubenswelt des 5. The denial of justification by grace alone Sektierers, (The Faith-world of the Sectarian). Some (Eph. 2:8-9). “ Faith is no longer considered as the 49 free gift of God to the unworthy sinner, but a reward are not available to ordinary believers. This is one which has been earned by the faithful keeping of of the most dangerous traits of the cultist and leads various conditions and requirements.”8 Hutten calls to spiritual pride. Anyone, basing his teaching on this the most basic trait of the cultists, and against such premises, can teach about anything and sub­ this he cites the Reformation as asserting the prin­ stantiate such teachings with portions of the Word. ciple of “Sole gratia” —“ man is saved by grace 10. Proof-texting to substantiate doctrine. This alone.” is the tendency to place strong emphasis on mean­ 6. The devaluation of Christ. Salvation for the ings, or shades of meanings, of words, terms, cultist is not determined by the grace of God re­ single verses, etc., without taking into consideration vealed in the cross of Christ, but the cultist assumes the “general tenor of the Scripture,” including text, a determinative role in the distribution of salvation. context, study of parallel passages, comparative Hutten calls this a “shifting of emphasis, and does analysis, and use of the hermeneutical principles not necessarily mean a complete denial of Christ’s of sound biblical exegesis. This is sometimes called mission and work, but does result in a minimizing “the knight-errant method,” leaping from verse to of Christ’s role as the only Mediator between God verse to bolster one’s peculiar belief. This is “sub­ and man.”9 jective” rather than “objective” biblical study. One 7. A denial of the person, personality, and per­ approaches the Word with a set of presuppositions sonal ministry of the Holy Spirit. This is a danger­ rather than asking, “What does the Bible teach ous characteristic as the Holy Spirit serves as our apart from presuppositions?” The proper approach medium of communication with the eternal God­ to Bible study should be inductive as well as head. The Scripture represents the Holy Spirit as a deductive. person, even as the Father and Son are persons. 11. Door-to-door visitation versus public procla­ John 14:16-17: “ I will pray the Father, and he shall mation. Paul said, “ . . . it pleased God by the fool­ give you another Comforter, that he may abide with ishness of preaching to save them that believe.” you for ever; even the Spirit of truth; whom the world This is not to diminish witnessing and discipleship, cannot receive, because it seeth him not, neither but a call to proclamation with its supporting min­ knoweth him.” John 15:26: “ But when the Comforter istries. is come, whom I will send unto you from the Father, 12. Emphasizing teaching and training every even the Spirit of truth, which proceedeth from the member to become a missionary of the movement Father, he shall testify of me.” John 16:13: “When rather than emphasizing preaching and worship. he, the Spirit of truth, is come, he will guide you into Teaching and training are good, but must not pre­ all truth: for he shall not speak of himself; but what­ clude proclamation and fellowship. Body life in the soever he shall hear, that shall he speak: and he will church includes four elements: “kerygma” (wor­ shew you things to come.” The Father, Son, and ship), “koinonia” (fellowship), “diakonia” (service), Holy Spirit are spoken of as persons, not principles. and “didaskonia” (teaching or training). If God is a person and Jesus Christ is a person, the 13. Separation from the body of believers. Grant­ Holy Spirit must be a person. Personal pronouns ed that Jesus said, “For where two or three are are used of all three members of the Godhead. If gathered together in my name, there am I in the Jesus, a person, is a Counselor, and if the Holy midst of them” (Matt. 18:20). This is a hemisphere Spirit is a Counselor, He must be a person. He can of truth. The other hemisphere is: “Not forsaking be grieved, He speaks, He convicts, He teaches, the assembling of ourselves together as the manner He convinces, He comes, He goes, He departs, He of some is, but exhorting one another and so much enters. All these are qualities of personhood. If we the more, as ye see the day approaching” (Hebrews deny that quality to the Holy Spirit, we must deny 10:25). The exhortation is: “And let us consider one it to the other members of the Godhead, and what another to provoke to love and to good works” do we have—a nebulous “something.” First John (Heb. 10:24). 5:7 states, “There are three that bear record in 14. A persecution complex. The cultist thrives on heaven, the Father, the Word, and the Holy Ghost: what appears to him to be persecution. A cultist and these three are one.” said: (1 ) doors were slammed in my face, that made 8. The cultic group as the Exclusive Community me feel good; (2) some argued heatedly and bel­ of the Saved. Hutten points out that the anti-church ligerently, that confirmed my faith; (3) others gave polemic, which is so characteristic of the cult, is personal testimony, I thought about this when I went but the converse side of its own justification. This to bed at night. is, “ I only have the receptacle of truth, all others are 15. Avoiding public prayer. The cultist dislikes wrong. Since the cult is convinced that it is the only public praying. God’s true saints love to pray to­ true community of God’s people, it must try to show gether. “These all continued together with one ac­ that the church is either an apostate organization or cord in prayer and supplication” (Acts 12:5). Some an actual instrument of the devil.”10 There is among cultists pray ecstatically, other “mutter.” Muttering the cults no appreciation for the biblical doctrine is associated with demons in the Bible. “And when of “one holy catholic church,” that is, of the univer­ they say unto you, Seek unto them that have familiar sal Church of Christ, composed of Christ’s true spirits, and unto wizards that peep, and that mutter: people of all ages and from all nations. Every cult should not a people seek unto their God?” (Isa. says, “We alone are the people of God.”11 8:19). And, “ Behold, the Lord’s hand is not short­ 9. The claim to new insights, or new revelations ened, that it cannot save, neither his ear heavy that of truth. These new truths, according to the cultist, (Continued on next page) 50 In the "Preacher's Magazine"

There are seven characteristics of Summing up in answer to questions, SALT FROM MY ATTIC a man in Christ. Dr. Dorizas says: 1. He had his sins pardoned (Col. Monotony is the dagger which kills The most hospitable people in the 2:10-13). world are the mountaineers. the virtue of attention. 2. He is cleansed from inbred sin The politest people in the world are Questioning is a cheap thing; ’tis (1 John 1:5-9). the French; they are the best cooks. answering that costs. The most contented people in the We all have our Iliads, but alas! 3. He is filled with the Spirit (Eph. world are the Mohammedans. none of us are Homers. 5:18-20). The most beautiful women found When thought causes a disease, 4. He bears fruit to the glory of God anywhere, are found in the little South thought is the medicine to cure it. (John 15:1-8; Gal. 5:22-23). American country of Uruguay. Amer­ The Roman swore by the altar of 5. He is a soul winner (1 Cor. ica and England have the most old his gods; the American has his news­ 9:16-22). paper. 6. He renders Christian service maids. The Japanese are the most cleanly You say all ideas are old; so is all (Matt. 20:28; Gal. 6:10; Jas. 1:27). marble, but who will deny that new 7. He prevails in prayer (John 15:7; people; the Mongols are the dirtiest. The most melancholy people in the statues are cut? 2 Cor. 1:20). —Selected. The works of many common men July 1931 world are the Russians. The Albanians are the most dif­ come down to us, because those men fident, and the Greeks the most dem­ lived in the age of great men, as flies A NOTED TRAVELER’S ocratic. are embalmed in amber. OBSERVATION The most fearless men, as a class, —John A. Shedd. Dr. Michail Dorizas—explorer, ath­ to be found in the world are English April, 1931 lete, and college professor, who has officers. traveled the world over, especially The Americans are the most gen­ A MAN IN CHRIST the wildest and remote corners of the erous and the most prosperous. Text—“I knew a man in Christ” (2 universe—told his many thrilling ad­ —C. E. Cornell Cor. 12:1). ventures in the A m erican magazine. July 1931 ^

(Continued from previous page) turn to hate, godliness to godlessness, light to dark­ it cannot hear. But your iniquities have separated ness, Spirit-control to demon-possession. It is easy between you and your God, and your sins have hid for the cultic to move into the occult, the “seer” to his face from you, that he will not hear. For your become the “wizard,” the “prophet” to become the hands are defiled with blood, and your fingers with “false prophet,” and “praying” to degenerate into iniquity. Your lips have spoken lies, your tongue “muttering.” The Christian needs the comfort, fel­ hath muttered perverseness” (Isa. 59:1-3). lowship, and mutual burden-bearing of the saints; 16. Emphasis on wrath and judgment rather than the leadership of the Holy Spirit; the guidelines of love and mercy. The cultist would call down God’s the Word of God. Apart from these safeguards, one wrath and judgment on those who do not follow is in danger of drifting into the cultic, then the occult, their teaching rather than present to them the then apostasy. John the Beloved exhorts, “Beloved, proffers of God’s love and mercy, remembering that believe not every spirit, but try the spirits whether He is not willing that any should perish but that all they are of God; because many false prophets are should come to repentance. Here, again, are hemi­ gone out into the world. Hereby know ye the Spirit spheres of truth. God is a God of wrath and judg­ of God. Every spirit that confesseth that Jesus Christ ment; He is also a God of love and mercy. These is come in the flesh is of God” (1 John 4:1-2). ^ concepts merge at the Cross of Calvary in a full- FOOTNOTES orbed sphere of truth. “And now I beseech thee 1. W ebster’s Third New International Dictionary 2. Ibid, meaning number 4. .. . that we love one another.... For many deceivers 3 . The Four Major Culls. Anthony A. Hoekema, p. 374. are come into the world . .. He that abideth in the 4. Ibid., p. 375. doctrine of Christ, he hath both the Father and the 5. Ibid., p. 376. 6 . Ib id . Son” (2 John 5, 7, 9). 7. Ibid.. p. 379. 8 . Ib id . 9. Ibid., pp. 394-96. There is a narrow borderline in the world of the 10. Hoekema, pg. 384. supernatural. When one crosses that line, love can 1 1 . Ib id . 51 Mark R. Moore

WHAT HOLINESS DENOMINATIONS ARE DOING ABOUT CONTINUING EDUCATION

Dialogs about the Prsctice of Ministry Conducted by Mark R. Moore, Executive Director, Department of Education and the Ministry, Church of the Nazarene.

Lee Haines Jack Motweiler Lawrence John M. Nielson Schoenhals

Recently the directors of continuing education for the pect of pastoral ministry. The respondents rated each one Church of the Nazarene, The Wesleyan Church, and the on a 1 to 5 continuum as to its importance in his ministry. Free Methodist Church got together to talk over and share This is the start of constructing a self-diagnostic instru­ plans and ideas. Participating were Jack Motweiler, ment that will give us a lot of guidance for future C.E. director of Special Ministries, the Free Methodist Church; programs. Lawrence Schoenhals, director of Higher Education, the Free Methodist Church; Lee Haines, general secretary, Department of Education and the Ministry, The Wesleyan Church; John M. Nielson, director of Ministerial Develop­ Free Methodists: ment, Church of the Nazarene; and Mark R. Moore, exec­ utive director, Department of Education and the Ministry, Compulsory CEUs? Church of the Nazarene. Here’s part of that conversation. Mark Moore: Jack, what is the status of continuing educa­ tion in the Free Methodist church? Lawrence Schoenhals: Our bishops and General Con­ Jack Motweiler: Several interesting things are happening. ference are highly interested in continuing education for Dr. Schoenhals has overseen the whole area of ministeri­ ministers as their recent legislation shows. al training for us. Now that he is retiring, I have been Motweiler: Yes, two years ago I presented a plan to the given the continuing education as part of my “special Board of Administration which recommended a manda­ ministries” job description. I’m very much interested in tory program of continuing education for pastors. The this area. I’m finishing my doctorate at Indiana University plan called for the district superintendents to work out a in adult education. My dissertation, which is well under five-year plan of continuing education with every pastor. way, includes a diagnostic questionnaire which a minister It also provided that the bishops supervise a continuing can take and evaluate for himself what he needs to study. education program for district superintendents. This plan Moore: That sounds like a sound idea—self-analysis of mandatory C.E. was adopted without resistance. By based on felt need. That's better than an arbitrary course the time it got through general Conference, however, the required of everybody. “mandatory" language was changed to “strongly recom­ Motweiler: As a basic for developing this diagnostic tool, mend three CEUs in three years” or something like that. I did a pastor’s survey of our denomination. Seventy-four Moore: How has the legislation been carried out? percent of the pastors responded. It was a sort of needs Motweiler: Well, during 1980 we offered several CEU survey. It covered financing, promotion, denominational seminars here in Winona Lake at the International Friend­ relationships, communication, preaching—everything. ship House. We had seminars on inductive Bible study, The survey had 64 statements which dealt with some as­ leadership, church administration, homiletics, and syste­ 52 matic theology. Some of these were offered in coopera­ Moore: One major element in our on-going continuing tion with Asbury Theological Seminary. During January, education thrust is related to the CEUs offered through 1981, seminars in Christian education, Free Methodist the King Conference Center which is a modern two-story studies, Bible study, church history, theology, Old Testa­ motel-type facility, at the Nazarene International Head­ ment, and church music are being offered. quarters complex. It has a lounge with a fireplace, two Schoenhals: I should emphasize, too, the vigorous pro­ lecture rooms with various video facilities available. Each gram of continuing education which our bishops have led of the 19 rooms has a private bath, two double beds, and during 1980. They supervised ministerial workshops study areas. throughout the country. We are getting good reports on Here we are offering quite a variety of CE opportuni­ these. They resemble your PALCON program to a certain ties—everything from church music, and campus minis­ extent. Are you continuing the PALCON idea, Dr. Moore? tries to pastoral leadership and Sunday School growth. A four-day seminar costs the student $125, a two-day seminar is $70.00. This includes room, two meals a day, Nazarenes: PALCON II and AMS materials, and registration. Nielson: We are in the process of reevaluating our entire program of continuing education in an attempt to develop a comprehensive, coordinated program that will be for­ Moore: Yes, it’s our biggest continuing education thrust ward-looking enough to meet the needs of both our minis­ for 1981. PALCON stands for Preachers’ And Leaders’ ters and laymen for years to come. Such a program would Conference. It is a program designed to update and up­ involve our institutions of higher learning, our districts, grade the skills of our ministers and to do it in an inspira­ and our local churches as well as our general church. We tional manner. Our first conferences four years ago were are anxious to have as much input into that process as is well received. Popular demand has required that we re­ possible. peat and broaden the program. Moore: Lee, what continuing education plans do Wes- Nielson: This year’s program will focus on holiness leyans have in the works? preaching, holiness theology, and holiness discipleship. Lee Haines: Well, “ in the works” is a good way to describe In addition, there will be numerous workshops offered to it. As you know I recently left Marion College to head up meet specific needs or develop specific skills. These our Department of Education and the Ministry. Continuing conferences are scheduled on our college campuses in education for ministers is part of my assignment and I’m the U.S., Canada, and Europe during the late spring and just getting into it. I’m making some proposals to our summer of 1981. In April we will be at Canadian Nazarene General Board of Administration soon. College; in June, at Bethany Nazarene College, Mount Moore: What are some of those proposals? Vernon Nazarene College, Olivet Nazarene College, and Haines: We will spell out a definite program during the Eastern Nazarene College; during July, Trevecca Naza­ spring of 1981. Right now our goals include incorporating rene College and Mid-America Nazarene College; and in into our program existing college programs such as area August, at Northwest Nazarene College and Point Loma ministerial conventions, ministerial refreshers, and spe­ College. European dates have not been set yet. cial lecture series. We also hope to plug into certain dis­ Moore: Four years ago, PALCON was geared almost ex­ trict retreats, conventions, and seminars. We will try to clusively to pastors. But PALCON II is aimed at all minis­ mold general church programs and workshops into this ters—pastors, evangelists, educators, and staff ministers. picture as well. We hope every minister in the church will be involved. Nielson: We also have an ongoing program called AMS. It’s a system of Advanced Ministerial Studies. It is a non­ Wesleyans: Ministerial Roles degree program for already ordained ministers. It is built on the CEU— Continuing Education Unit—ot credit. This of the 80s and 90s is the standard unit for nondegree programs which are designed for the educational upgrading of professional people. We also hope to develop some new programs using Each CEU represents 10 contact hours in a planned college campuses and certain district conference centers course under competent instruction, or 20-30 hours of or local churches as regional sites for continuing educa­ home study. tion. Jack Motweiler: Do the students just take anything they I am also recommending that we develop CEU video choose, or is there a certain sequence? cassette or video disc courses of study. Also we will en­ Nielson: There is a good deal of self-design in the pro­ courage pastors to take advantage of parachurch and gram. Ideally the student engages in a series of CEUs interdenominational educational opportunities. I am also which will bring about mastery of a certain skill, or body interested in exploring the possibilities of cooperative of knowledge. However, the AMS courses need not be efforts in continuing education with other holiness de­ clustered in any one area. nominations. Lee Haines: How does he go about earning such credits? Motweiler: What about private or self-designed pro­ Nielson: There are several ways. A person can get CEU grams? credit from on-campus or extension classes set up to Haines: Yes, I’m recommending some special reading meet CEU requirements, or special seminars set up by programs as well as a “still-to-be-thought-out” system of districts or by the general church, or even courses in non- peer group studies in which ministers help each other Nazarene colleges or universities. A minister can even study. privately design a reading and ministry program of his I’m doing my doctoral thesis on the ministry roles de­ own. manded by the 80s and 90s and I’m hoping to develop In addition we offer 11 home study courses, ranging some precise ideas and programs to help our ministers from a study of cults and the occult, to the doctrine of do an even better job. atonement. For each 10 CEUs a minister is given an AMS Moore: I think that’s what all of us hope to do—provide certificate. Usually this is presented at the District Assem­ the vehicles by which all of our ministers can improve the bly effectiveness of their ministry for Christ. ^ Worth Reading Twice: THE FINAL TRIUMPH OF THE LOVE OF GOD by Alex Deasley*

INTRODUCTION is for us; it is an affirmation that he is making here— This passage, with all of its stupendous elo­ a stupendous affirmation; the affirmation that God is quence, marks the climax of the first half of the for us. Epistle to the Romans. Everything that Paul has It can be rather important at times to know,who said in the Epistle, up to this point, finds its focus is for you and who is against you. At the Versailles here. All that he has said about man as the willing Peace Conference of 1919, Britain was represented victim of sin finds its focus here. All that he has said by two men—by David Lloyd George, the prime about God’s justifying grace in Jesus Christ through minister, and Arthur James Balfour, his foreign which he has brought rebellious man into a re­ secretary, an ex-prime minister, but also one of the stored relationship with himself finds its focus here. most distinguished British philosophers of his day All that he has said about the power of God to who had lectured on the Gifford foundation, the sanctify through the indwelling of the Holy Spirit most prestigious philosophical foundation in the finds its focus here. British Empire. Lloyd George gave it as his opinion that no more brilliant mind had ever sat in the This is the substance of the question which he is British Cabinet Room than Arthur James Balfour: asking us to consider at this point in the Epistle— informed, incisive, able to see all sides of every “What shall we say then to these things?” ** And we issue. And when he was called upon to speak for might well respond to that question with another Britain at one point in the Versailles Peace Confer­ question—“What indeed shall we say to these ence, he started out in his true philosophical style, things?” It is hard to frame an answer that would be with total and almost clinical detachment, arguing adequate to all of these things in their monumental the pros and cons and saying, “Now all of these scale and their far-reaching implications. And, in things are on this side of the argument, and all of fact, Paul does not frame an answer either. these things are on the other side of the argument,” He answers his own question with three more and then he sat down. The leader of the French questions. For these closing verses of the eighth delegation was Georges Clemenceau and Clemen- chapter are really structured around three central ceau never had any doubts about where righteous­ questions, which constitute Paul’s response to the ness lay when the interests of France were at stake. first question—“What shall we say to these things?” And Lloyd-George says that as soon as Balfour sat I know that if one looks from the strictly statistical down, Clemenceau got up, turned and looked at and grammatical point of view, there are far more him and said, “ Well, which side are you on?” That than simply three questions. Paul has almost lost was a question which haunted the minds of men control of the punctuation at this point and with and women in the Graeco-Roman world as far as reckless abandon, he scatters question marks right, their understanding of God was concerned. In those left, and center throughout these closing verses. But days, people had no doubts about the existence of centrally, there are three questions, which together God—atheism is a relatively modern phenomenon. constitute his answer to this question as to what is But what they were very, very uncertain about was the only possible response to all that God has done whose side He was on. They could not count on for us in Jesus Christ. His being on their side. Sometimes He might seem to be on their side, sometimes He might seem to be I. WHO SHALL BE AGAINST US? (v 31) on the opposite side. Paul, as the representative of Martyn Lloyd-Jones, with his characteristically Welsh acidity, says that Paul must have been smit­ ten with Englishness when he wrote this 31st verse, because he says, “If God be for us, who shall be against us?” With the tentativeness that Lloyd- Jones regards as being characteristically English, *Alex Deasley is professor of New Testament, Nazarene Theological Paul uses the conditional when in fact he means Sem inary. the indicative. For what he is really saying here is not that there is any uncertainty as to whether God 54 this newborn Christian faith, places this as his he has done in the past. It may be that not all of us central and unqualified affirmation that God is for have struggled at this point. It may be that there us . . . God is for us.' are those of here who are not haunted by things There are many ways in which I think the overall done badly and things done wrongly in the past. But message of the Bible can be summed up. But I do there are some who have lived at this point. Paul not know if there is any that is better than this for­ was one of them, and there have been multiplied mula which Paul spells out for us here. If there is others. Is the past really finished with? Are my one message which reverberates through Scripture failures and sins really gone, to be remembered from start to finish, from Genesis to Revelation, it is against me no more forever? Perhaps Fitzgerald this—that God is on our side. He creates Adam, and was right. when Adam falls, He comes to the rescue. When The Moving Finger writes; and having writ, mankind backslides into sinfulness, He saves Noah Moves on: nor all your Piety nor Wit so that salvation and the saved race may be se­ Shall lure it back to cancel half a Line, cured. He calls out Abraham. From Abraham comes Nor all your Tears wash out a Word of it. Israel. When Israel fails, He does not give up but Luther was tormented by such thoughts and ac­ starts again, when the Exile is over. And when Is­ cording to tradition flung his inkpot at the devil on rael fails yet once more, He establishes a new one occasion, so keen was the temptation. Israel, even though that Israel is reduced to one Frank Crossley, one of the great holiness leaders single individual, the person of His Son. If there is in Britain at the turn of the century, never seemed to one message, I say, which comes through clearly be able finally to shake from his memory the haunt­ from the pages of Holy Scripture, it is this—God is ing recollections of long years that had been mis­ on our side, God is for us. But if it is possible to spent and opportunities that had been wasted and draw that conclusion from Scripture as a whole, on his dying bed, he had his children come and there is one particular instance, one conclusive and sing to him indubitable evidence tnat God is on our side which "Just as I am, without one plea Paul goes on to quote here, in order to back up But that Thy blood was shed for me, his argument, and it is this: “He who did not spare And that Thou bidd’st me come to Thee, His own Son, but delivered Him up for us all.” O Lamb of God, I come. ” There is a moving episode which illuminates this Paul, I suspect, knew something of the same ex­ in Helen Waddell’s historical novel about the great perience. “ I am the least of all the apostles,” he mediaeval theologian, Peter Abelard. Hounded by wrote to the Corinthians, “who am not fit to be called his enemies from his professor’s chair, he now lives an apostle, for I persecuted the church of God; in seclusion in a small monastery with a few simple howbeit I obtained mercy.” “This is a faithful saying, priests. As Abelard is eating one evening with one of and worthy of all acceptation, that Christ Jesus the priests, Thiebault, the silence is broken by the came into the world to save sinners; of whom I am cry of a rabbit caught in one of their snares, and chief.” they rush out to release it. As the creature lies Now against that kind of accusation, against that suffering in Thiebault’s hands, he says to Abelard: possibility of accusation, I ask you to notice the “I think God is in it.” When Abelard presses him as armory, the artillery, if you like, which Paul draws to his meaning he points to a tree that has been up. There are two ranks of it. First of all, Paul points sawn through. “We see the rings,” he explains, to the divine initiative in salvation—“Who shall “only at the point where the tree is sawn, but in bring any charge against God’s elect? It is God who fact they run the whole length of the tree. Calvary is justifies.” And if it is God who justifies, then who the bit of God that we saw, but in truth He is like will seek to drive Him out and His verdict out of that all the way through.” court? That is the recurrent insistence of the New Paul is using the same idea. Is it imaginable that Testament and not least of the teaching of Paul. “ In having given us His greatest gift, God will now Christ, God was reconciling the world unto him­ desert us in our hour of need? So he asks: “ If self.” “God hath sent forth Jesus Christ as a pro­ God be for us, who shall be against us?” If God is pitiation through faith in His blood.” “ Herein is love, against us, it really does not make very much dif­ not that we loved Him, but that He loved us and ference who is for us. And if God is for us, it does sent His son to be the propitiation for our sins.” not make any difference who is against us. And the second rank of Paul’s artillery, in reply to this, beyond the divine initiative in salvation, are II. WHO SHALL ACCUSE US? (v. 33) these three aspects of the saving work of Christ. Paul moves to his second question, in the 33rd “Who is to condemn” he says. And here is one verse: from the question “Who shall be against us?” place where we might very well supply another to the question, “ Who shall accuse us; who shall question mark. We are perhaps accustomed to the bring any charge aginst God’s elect?” The imagery translation “ It is Christ Jesus who died.” But Paul, is that of the law court. It is possible that Paul may very probably makes a rhetorical question out of have had Satan in mind—Satan as depicted, for this and says, “ Is it Christ Jesus, who died for us-, example, in the first two chapters of the Book of who was raised for our justification, who intercedes Job. And his purpose, then as now, is to subvert the for us at the right hand of God ?” Is it this Jesus who Christian’s confidence that he has really been ac­ is to accuse us? The ground of our eternal accep­ cepted by God, and to do so or^the basis of what tance with God lies in Jesus Christ, crucified for our trespasses, raised for our justification, exalted measure whether my love is all that it ought to be. at God’s right hand where He intercedes constantly But one thing that I cannot doubt for a moment is on our behalf. the reality and validity of His love towards me, man­ Approach, my soul, the mercy seat, ifested once and for all and sublimely on the Cross Where Jesus answers prayer; of Calvary. And it is through Him who loved us, and There humbly fall before His feet, whose love shines out eternally from that Cross, For none can perish there. that we are more than conquerors. Firm as His Throne His promise stands, Be Thou my shield and hiding-place, And He can well secure That sheltered by Thy side, What I’ve committed to His hands I may my fierce accuser face, Till the decisive hour. And tell him Thou hast died. So, says St. Paul, nothing shall separate us . . . III. WHO SHALL SEPARATE US? (v. 35) nothing. Tribulation will not do it, persecution will This brings Paul to his third and last question, not do it, death will not do it—death, that most from “Who shall be against us?” and “Who shall ultimate and final of all separations—death cannot accuse us?” to the question in the 35th verse, which separate us from the love of God. controls the thought from there to the end of the That is a brave statement. You have heard, have chapter: “Who shall separate us from the love of you not, of the day when a small boy came to Ralph Christ?” The answer that Paul gives to the question Waldo Emerson, the great essayist, and asked him does not come until the 37th verse. And I ask you for his autograph. Emerson was greatly advanced in especially to notice the wording in which Paul’s years, and when the boy came to him and said, answer comes. “What is it,” he asks, “that makes us “Would you write your name for me?” Emerson conquerors?” It is not because He loves us, al­ looked at him blankly and said, “ Name? Tell me though that also is true. “ It is,” says St. Paul, the name that you wish me to write, and I will write it “because He loved us,” pointing back to that once- for you.” The boy in bewilderment took pen and for-all, indubitable, invincible demonstration of His paper and wrote down the words “Ralph Waldo eternal love to us on Calvary’s Cross—that is our Emerson” and the old man took the pen out of the final anchorage and that is our final grounding. boy’s hand and wrote carefully from the words that The phrase is not casual, for Paul uses it else­ had been written down, referring to each letter in where, as in Gal. 2:20: “ I live through faith in the turn to make sure that he got it right. What shall we Son of God who loved me and gave himself for me." say of one in such a state, whom death in its ad­ It is something fundamental and far-reaching that vance installments has separated from his sur­ Paul is saying in this careful phrase; he is saying that roundings, separated from himself? What shall we the ground of his final assurance is not his exper­ say when the last stroke falls, and death is final and ience of God but that which is prior to it: God’s complete? Will the love of God surround us then? saving work in Christ. Paul confidently affirms that it will: “ Nothing in all Two things go into the making of our relationship creation shall separate us from the love of God.” with God: our commitment to Him and His com­ When the will has forgotten the lifelong aim, mitment to us. Both are necessary, but they are not And the mind can only disgrace its fame, equal. My commitment to Him is not the equal of And a man is uncertain of his own name His commitment to me. And my hold on Him is not The power of the Lord shall fill this frame. the equal of His grasp and of His hold upon me. When the last sigh is heaved, and the last Paul goes beyond experience. When he comes to tear shed, ground the final triumph of the love of God, he goes And the coffin is waiting beside the bed, beyond experience, to those objective historical And the widow and child forsake the dead— facts which stand out in human history undeniably. The angel of the Lord shall lift this head. There is the demonstration, he says, that God loves “Now when this corruptible shall have put on in­ you and it is impossible for anything to validate His corruption, and this mortal shall have put on im­ love to you more certainly or more clearly than it is mortality, then shall come to pass the saying that is validated in those historical events. written: Death is swallowed up in victory.” My understanding is too slender a base on which to ground my confidence in the final triumph of CONCLUSION the love of God. “ It is not,” says James Denney in “Who shall be against us? . . . Who shall accuse the sublime words of the last sentence of Jesus us? .. . Who shall separate us from the love of God? and the Gospel, “the acceptance of any theology or . .. I am persuaded that neither death, nor life, nor Christology however penetrating or profound, which angels, nor principalities, nor things present, nor keeps us Christian; we remain loyal to our Lord and things to come, nor powers, nor height, nor depth, Savior only because He has apprehended us and nor anything else in all creation, will be able to His hand is strong.” Nor is it my experience of love separate us from the love of God in Christ Jesus our towards God which secures and holds me and gives Lord.” ^ me ultimate confidence in the final and eternal triumph of His love. For my love for Him is subject This sermon was delivered in a chapel service at Nazarene Theological to fluctuations of feeling, is obscured by my emo­ Sem inary, Kansas City, Missouri. tions, and I have no calculus that is fine enough to "A ll scripture quotations are the author's own translation. 56 SERMON OUTLINES

A BOY’S RESPONSE TO GOD A. Law did not permit the individ­ 3. The purpose of preaching, Background Scripture: 1 Samuel 3 ual to gain revenge. v. 21: “. . . to save them that B. Law dealt justice as adminis­ believe.” I. His Response to God was one of tered through a judge. 4. The message of preach­ Quick obedience, v.4 C. Law was beginning of mercy ing, v. 23: “We preach Christ II. His Response to God was one of because it placed a limit to tribal crucified." Trust, v. 10 vengeance. E. Consider why the Church needs III. His Response to God was one of II. What did Jesus do with O.T. Law? to develop a preaching ministry. Openness, vv. 15-18. (Matt. 5:38-48) Why preach? —Deri Keefer A. Jesus asks about your attitudes 1. The Compulsion of the Waukegan, Illinois —not just actions. Preacher 1. (v. 39) calculated insults It is a calling which brings with HOSTAGES SET FREE against you—what is your attitude? it a divine compulsion. I MUST 2. (v. 40) your rights infringed Background Scripture: Gal. 5:1 preach. upon—what is your attitude? a. A calling which dispenses I. God the Father Sets His Creation 3. (v. 41) unreasonably task a charge (2 Cor. 4:1; 1 Cor. Free. hatefully imposed—what is your 9:17; Eph. 3:8). A. He Sets the Universe Free (Gen. attitude? b. A calling which fires a zeal 1:1). B. Jesus asks for more than an (1 Cor. 9:16; Jer. 20:9). 1. He Sets the World Free (Gen. end to bad attitudes—we are to c. A calling which follows an 1:2-19). love our enemies. example (Mark 16:15-20; Acts 2. He Sets the Creaturehood 4:20; Acts 8:4-5). III. This is not possible to achieve. Free (Gen. 1:26-31). (v. 48) 3. He Sets Humanity Free (Gen. 2. The Continuance of the 1:26-31). A. Verse 48 tells us to be perfect. Believer We are unable. B. He Sets the Jews Free. The purpose of preaching is not B. Original language means some­ 1. The Jews Become His Special solely “to save them that be­ thing is perfect when its pur­ lieve” ; it is also that “the man of People (Gen. 15:4-5). pose is fully realized. We are 2. The Jews Become Slaves God may be perfect.” It aids unable. (Exod. 1:11). growth. C. Jesus prays for us in John 17. 3. The Jews Promised Freedom a. The command of the Sav­ The Holy Spirit gives the person (Exod. 6:1). ior (Matt. 28:19). a heart of perfect love. This is 4. The Jews Set Free (Exod. b. The advice of the apostle God’s purpose for us. 12:31). (2 Tim. 3:14ff.). Conclusion: O.T. taught mercy. Jesus c. The need of the believer II. The Son Sets People Free. applied this to our attitudes. And then (1 Pet. 2:2). A. He Sets People Free from Dis­ He called us to be perfect. He calls ease (Mark 1:32). 3. The Commission of the us to experience the fullness of the B. He Sets People Free from De­ Church Holy Spirit. This is Jesus’ challenge mons (Mark 1:32). Any church which sacrifices a C. He Sets People Free from Dark­ and prayer —Paul Carruthers preaching ministry for some­ ness of Sin. Eagle River, Alaska thing else, e.g. social gospel, is failing in its function. III. The Spirit Sets Us Free. WHY PREACH a. A divine commission A. He Will Set the Springs of Living (Mark 16:15). Life Inside of Us FREE! Text: 1 Corinthians 1. Introduction: b. A sovereign purpose (1 B. He Will Come and Fill our lives. Cor. 1:21). Look at Pentecost. A. There are many changing atti­ tudes to preaching. c. An urgent need (1 Pet. C. He Will Come and Free Us from 2:2) . . . that ye may grow. Carnal Sin. „ , „ , B. A great need is to revive the art —Deri Keefer and practice of preaching. 4. The Challenge of the C. It is still the primary task of the World Church and the pastor. It is the The great need of men is to RETALIATION! RESENTMENT! God-ordained way to make the REVENGE! know the redeeming love of gospel known (1 Cor. 1:21). Christ, and the preaching of the Text: Matthew 5:38-48 D. Within chapter 1 of First Corin­ gospel makes Christ known. thians, Paul stresses preaching. Introduction: You can handle these a. The need confronting us 1. The superiority of preach­ (Rom. 10:1-17). words of Jesus in one of three ways: ing, v. 17: “ Christ sent me . . . to (1) explain away the meaning, (2) b. The message committed preach the gospel.” apply to another person, (3) let the to us (2 Cor. 4:4-5; 5:18-19). 2. The reaction to preaching, c. The power available to us Word challenge, change, and correct v. 18: “. . . to them that perish, you. (Acts 1:8; Rom. 1:16). foolishness . . . unto us which I. What did O.T. Law teach? (Exodus are saved . . . the power of —David Leeder 23; Leviticus 24; Deuteronomy 19) God.” London, England Ji 57 by C. S. Cowles Professor of Preaching, Northwest Nazarene College, Nampa, Idaho

PREACHING IDEAS ON EPHESIANS 1:1-10

CAPTIVATED BY CHRIST” way, and that he had been called to a most unique Fifteen times in 10 verses Paul lifts up the name and special role in God’s salvation history. of Christ either directly or by personal pronoun. Third, What Am I to Do? Paul’s answer is: “I These verses constitute some of the loftiest and am called to be an apostle [one sent out] to the grandest revelation of Jesus in the entire New saints and all who are faithful in Christ Jesus.” At Testament. Quite clearly, the apostle is completely the very moment of his conversion, Paul received captivated by Christ. That embodies a sermonic his divine commission for ministry (Acts 26:16-18). theme which could be developed in this way: To hear God’s call for a Christ-exalting servanthood First, Jesus Is the Cosmic Christ (1-4) who ministry is the final step toward solving the identity 1) calls us into His fellowship (v. 1), crisis. Only then can we forget about ourselves and 2) confirms us in His grace (vv. 2-3), and who, find our true selves through investing in the lives of 3) chooses us to be holy in Him (v. 4). others. “ For it is in giving that we receive, it is in Second, Jesus Is the Compassionate Christ loving that we are loved, and it is in dying that we (5-7) who are born to eternal life” (St. Francis of Assisi’s 1) effects our adoption as sons of God (v. 5), prayer). 2) freely bestows upon us saving grace (v. 6), “Cultivating a Christian Concept of God” is a and who vitally important teaching sermon that can be fruit­ 3) redeems us from sin (v. 7). fully developed from these verses. Paul sings as he Third, Jesus Is the Consumate Christ (8-10), who soars in exulting, “Blessed be the God and Father of 1) lavishes God’s grace upon us (v. 8), our Lord Jesus Christ, who has blessed us with 2) reveals His will to us (v. 9), and who every spiritual blessing in the heavenly places in 3) brings all things to their final consumation Christ” (v. 3, NASB). Unfortunately, many in our in Christ (v. 10). congregations cannot say that. After all, how can Pierre Teilhard de Chardin, the French Roman they bless a God whom they perceive to have Catholic theologian-philosopher had an intriguing cursed their lives with all sorts of disasters, losses, idea which captures the Christological essence of and cruel blows of fate? these verses. He affirmed that Jesus is the alpha It would be well to begin our sermon by focusing point of all creation (v. 4). He is the creator-God upon the plight of people struggling with a perverse who brings all things into existence and who thrusts understanding of God. everything forward through time. Yet Jesus is also First, the Blight of a Grotesque God. It was the omega point (v. 10). He stands at the end of Martin Luther who confessed his pre-awakening history, beyond time, drawing all things to their final concept of God in these words: “Through the law I consumation in himself like a great cosmic magnet. became aware of how it is betwixt God and me. And between these two points, Jesus is the secret Therefore, I moved about anxious with fears and center, sustaining force, and redemptive power of questionings, unnerved by the slightest trembling the world. Beginning and ending, and at every leaf, terrified by the thunder’s noise. Every moment point in between, Jesus is Lord! That is Chardin’s I expected God to come behind me and crush my view. That is Paul’s conviction. And that is my sure head with a meat-ax.” confession of faith! John Calvin’s God who arbitrarily elects a few “The Quest for Identity” is a relevant topic that souls to heaven while irrevocably predestining the can be amply developed out of verse one by an­ rest to hell—regardless of their own decision— swering these three fundamental questions: represents one of the most grotesque portraits of First, Who Am I? Paul’s answer is: “I am an God to emerge in 2,000 years of Church history. apostle of Christ Jesus.”* We are well on our way Remnants of Calvin’s vindictive and unfelling God toward discovering who we are when we have come who brings to pass all that occurs—whether good or to know whose we are. bad—remains deeply lodged in the minds of many Second, Why Am I Here? Paul’s answer is: “ I am sincere and sensitive Christians today. Jonathan here by God’s express will” (cf. vv. 4-5). Paul did Edwards, Puritan divine and true son of Calvin, not feel that he was a microscopic speck of human gave a particularly frightening and repugnant ex­ protoplasm accidentally floating on the cosmic sea pression to this repulsive concept of God in his of the universe. He was convinced, rather, that the famous sermon, “Sinners in the Hands of an Angry creator-God had His eye on him in a very personal God.” 58 The “bottom line” of this perverse concept of God II. Before I felt the lash of God’s law, He called is that He is no longer our deliverer, but the One me into the liberty of His grace (vv. 2-3). God’s first from whom we need to be delivered! Thankfully, word is always a word of grace. Permission pre­ Paul’s vision of the God who has revealed himself cedes prohibition. “Take, eat” comes before “Thou in Christ is quite different. shalt not eat” (Gen. 2:16-17; cf. Exod. 20:1 ff., where the word of grace precedes the Ten Command­ Second, the Beauty of a Gracious God. ments; also John 3:16-17; Rom. 5:6, 8, 10; Eph. 1) God Is Gracious in Who He Is (v. 2). His first 2:8-9). word to us is not law, but grace. It is not “ Do,” but III. Before I became a sinner, God chose me to “ Done.” be a son (vv. 4-5). Christ’s great work of redemption 2) God Is Gracious in His Revelation of Himself in (v. 7) has as its purpose the restoration of men to Christ. The Hebrews defined God as the “Father of their original position of sonship. Abraham, Isaac, and Jacob.” Christians define God IV. Before I sought for salvation, Christ re­ as the “Father of our Lord Jesus Christ.” What is deemed me (vv. 6-7). Everything of importance in God like? He is like Jesus (cf. Col. 1:15, 19; 2:9; salvation begins from God’s side (cf. 1 John 4:10). Heb. 1:1-3). V. Before I lost my way, God included me in His 3) God Is Gracious in What He Has Planned for Cosmic Plan (vv. 8-10). It was God's gracious in­ Us (vv. 4, 8-10). tention, from the very beginning, to include us as 4) God Is Gracious in What He Has Done for Us active participants in the great destiny of bringing (vv. 5-7). all things to their consummation in Christ. No won­ Karl Barth’s definition of grace says it well: “Grace der Paul can “ raise the glory of His grace . . . which is the incomprehensible fact that God is well- He lavished upon us . . . according to His kind pleased with a man (through Christ), and that a man intention” (vv. 6-9, NASB). may rejoice in Him.” A fine textual sermon can be developed out of Here is another way to develop the concept of a verse four in this manner: “Gracious God.” I. God has chosen us... I. Before I became a sinner, God called me to be II. God has chosen us to be... a saint (v. 1). There is something more original than III. God has chosen us to be holy... original sin: and that is original righteousness! We IV. God has chosen us to be holy in Christ. were created in God’s image. He breathed into us As Charlie Brown exclaimed upon finally being the breath of life. Sin is an abberation: sainthood is selected by one of the lunch-hour baseball teams: our true nature. “Happiness is being chosen to play on the team.”^

c.Bueno

“ DO YOU EVER GET A BIT CURIOUS AS TO WHAT “YOU SHOULD COME AROUND MORE OFTEN, GOES ON HERE BETWEEN EASTERS?” DIBBLE. YOU LOOK LIKE YOU COULD USE THE SLEEP!” 59 TOD/Y'S BOOKS for TODAY'S PREACHER

and moving. The authors’ gifted im­ cation or tentativity. One might won­ aginations will stimulate many der at such a gift of confident diag­ preachers to treat other biblical char­ nosis. acters in a similar way in order to Pastors, associates, and church Unfinished Easter enhance their pulpit ministry. board members would find good By David H. C. Read (Harper & Row. The authors give the busy preach­ checklists, new concepts, and typical 132 pp., paperback, $4.95). er a tremendous resource of back­ problems identified and clarified by Unfinished Easter carefully com­ ground material about the charac­ Shaller. Though this book is certainly bines inspiration with a lasting prac­ ters. I, for one, am unable to find not intended as a manual or guide, tical value. Long after the initial in­ time to dig out facts which surround it does complement Marvin Judy’s spiration has subsided, the practical the careers of these individuals, the The Multiple Staff Ministry (Abing­ benefit continues, enabling the book presentation of which “fleshes” them don, 1966) as excellent grist for the to be valuable as a continued refer­ out for the listening congregation. mind. „ —Chester O. Galloway ence. — Wesley G. Campbell Read’s work is more than just an Planning Your Preaching elaboration on the obvious. He raises The Multiple Staff By J. Winston Pearce (Nashville: questions we ask, and then gives the and the Larger Church answers drawn from scriptural princi­ Broadman Press. 197 pp., paper­ ples. by Lyle E. Shaller (Abingdon, Nash­ back. $3.95). Much of his material will be helpful ville. Paperback, 142 pp., $4.95). Every evangelical preacher needs in building sermons. An example of What are the major differences to understand the importance of this is found in chapter 2, “What I between small, medium, and large planned preaching. He has neither Mean by Religion,” based on Prov. churches? Are they differences of the "Christian year” nor ecclesiastical 3:6. degree or kind? What are the ad­ authorities to tell him what to preach But primarily, his practical material vantages and liabilities of large each Sunday he stands in the pulpit. will be helpful in building the preach-, churches? What are the basic mis­ Many times he becomes the victim of er. This author seems to face what we sions of larger churches and how do his own transgressions with the con­ face, and gives answers that both of we staff to accomplish those mis­ gregation inevitably suffering. Every us need. An illustration of his prac­ sions? What staff relationship models pastor needs evaluatory instruments ticality is seen in the chapter entitled are workable and at what costs? How to help him to see w h a t he has “Thoughts when I Conduct a Fu­ do the various staff roles differ and preached and the direction he is neral.” As I read this chapter, I real­ what understandings and support going in his preaching. ized his thoughts were mine as well. systems are required? These ques­ J. Winston Pearce recognizes both I found this book refreshing. Every tions and others are either implicit the'malaise and the cure for dis­ preacher, particularly every pastor, or explicit in this fast-paced, hard­ organized preaching. He begins with will be greatly enriched by this book. hitting book. the importance of a plan and the Shaller treats concerns and sub­ reason for planning. The book should —Bill Draper jects that are endemic to ministry in be very helpful to the pastor who is larger churches. His approach is pri­ struggling with his preaching pro­ Voices of the Passion marily organizational, descriptive, gram and to others who are looking By 0. P. Kretzmann and A. C. Oldsen and diagnostic. He offers little in the for viable ways to meet the various (Augsburg. 128pp., paperback, direction of proscription or prescrip­ demands of a growing congregation. $3.50). tion. He cites much statistical data He not only suggests a possible Many books have appeared por­ without confusing tables—but without work sheet in preaching, but reveals traying the various types, attitudes, adequate source citations in several how to follow the Christian year, and characteristics of individuals who instances. Brief notes, annotations, preaching from the Bible, preaching were associated with Christ in His and resources for further study or in series, denominational emphases, hour of death. However, this one is more information are provided at the and planned Scripture readings. His different. The authors let the charac­ end of the book for each chapter’s selected notes and bibliography are ters speak for themselves, regarding topics. excellent. their response or lack of response to One of the writer’s tendencies is to Dr. Pearce’s chapter on the rea­ Jesus Christ. recapitulate lists provided in earlier sons for planning is particularly use­ Peter comes alive. Judas is seen in discussions (repeating some things ful and theologically oriented. (1) A a new light. Pontius Pilate shouts a as many as three or more times). planned preaching program gives the clear-cut message to the 20th- The reader may view this as boring, Holy Spirit a better chance to do century “fence sitter." irritating, or as cross-referencing im­ His work with and in the preacher. Pastors will appreciate the flow of portant concerns that apply aptly to (2) A planned preaching program is language used in these messages; other situations. based on the need of the minister to the word pictures are lucid; the char­ Another tendency is to present preach in the direction of the whole acter sketches believable, human, theses or hypothese without equivo­ gospel. (3) A planned preaching pro­ 60 gram lends to a teaching ministry. In the present age. He not only defends didactic preaching. Probably more a day when so many congregations his position from Scripture, but also preachers use this form of preaching are uninformed about the nature of from his own personal testimony. He than any other, and yet it has some redemption and the thrust of the gives an excellent study of Jas. 5:13- definite weaknesses. Scriptures, a planned preaching pro­ 16, which he believes to be our Proclamatory preaching, or gram becomes an imperative. strongest basis of proclaiming divine preaching as an event, deals with the The republishing of this excellent healing for the body in the present reality and effect of the gospel, rather practical work is well in order. I com­ age. than its ideas and content. Procla­ mend it to every pastor. Many will disagree with his dis- matory preaching of the gospel gets — O scar F. R eed pensational interpretation of the closer to the heart of who Jesus is. Book of Acts, and one would wish Story preaching, or narration he did not lean so heavily on the preaching, has been described as Divine Healing of the Body ministry of the late Kathryn Kuhlman “ preaching as fairy tale.” Dr. Jensen By J. Sidlow Baxter (Zondervan. 290 for the section on “ Divine Healing in builds a strong case for “parable or pp., hardback, $7.95). Present Experience.” illustration” preaching. He points out Divine Healing of the Body, by This is one of the most wholesome, that it happens only in the doing. His J. Sidlow Baxter, is a refreshing, well-balanced, and helpful books I conclusion for this section states, scholarly, in-depth study of a much have read on divine healing. I believe "We have a great story to tell. It’s misunderstood subject. The modern every preacher would profit from the greatest story ever told.” “faith healing” campaigns and prom­ reading it. Dr. Jensen believes there is a need inent “faith healers” have created — Terrell C. for all three types, and that every great interest in the subject of divine (Jack) Sanders, Jr. good pastor should strengthen his healing but have also generated preaching ministry in these areas. much misunderstanding. His sermon examples are well worth Telling the Story J. Sidlow Baxter is a well-known the price of the book. evangelical preacher, lecturer, and By Richard A. Jensen (Augsburg. Any pastor who would like to be writer. This book is a sane, sensible 189 pp., paperback, $5.95). challenged with a fresh approach in approach to a difficult and emotion­ Would you like to analyze your his preaching ministry should read ally charged subject. He has done an preaching techniques? This book this book. v, excellent piece of work in this book deals with the variety and imagination — Leon F. Wyss and in my opinion rendered a tre­ of preaching. mendous service to the church. Dr. Jensen describes three basic ^ ^ ^ ^ ^ The book is divided into three sec­ types of preaching. After each type, tions in which he considers the his­ he gives sermon examples of the type ALL BOOKS REVIEWED torical, scriptural, and experiential he has described. AVAILABLE FROM aspects of divine healing. He avoids He lists the characteristics of di­ YOUR PUBLISHING HOUSE. the sensationalism often surrounding dactic preaching, or preaching as this subject, yet states clearly that he teaching. Dr. Jensen then concludes ^ I ^ strongly believes in divine healing in the chapter with the weaknesses of

A pastor can talk to real people, ffltw t6 fivGid 2hluti6h but communication with an. un­ named “they” remains illusive if (Continued from page 44) not impossible. In ripple-like circles of influ­ “being used” by insisting that the “They say . . .” Any matter too ence, the relationships of the staff critical person talk to the appro­ confidential to use personal members will affect everything a priate person in charge. It is names should never enter the church does. So what happens in amazing how criticism fades discussion at all. Whenever any­ staff relationships will sooner or when the people involved talk one slips a “they say . . .” into later reach the outermost rim of face-to-face. the conversation, the others im­ congregational life. What about In our church a workable staff mediately ask, “Who are ‘they’?” your church staff members—are meeting rule is to use personal As word of the rule spreads, un­ they compatible or combatible?^ names. Every staff member just criticism diminishes. The knows better than to mention a Reprinted by permission of Eternity, c o p y ­ open and honest practice makes right 1978, Evangelical Ministries, Inc., 1716 criticism with the ambiguous, it possible to deal with problems. Spruce St. Philadelphia, PA 19103.

THREE WHO BELIEVED (Continued from page 37) We are, however, promised something which He told The way to have this experience now is in essence just His disciples would be far better and more permanent. what it was then. You must look for Him with the best We are promised the constant presence of our Christlike logic of your mind, the acknowledged hunger of your God. He comes to us through the Holy Spirit to be heart, and the glad surrender of your will. ^

resident among His people and to be involved in their F r o m Resurrection Messages, by John M. Gordon, © Baker Book lives. House, 1964. Used by permission. 61 OLD TESTAMENT W ORD STUDIES !by Chorles lsbell!

KNOWING AND NOT KNOWING Now the question mark in the table indicates the We have established by our analysis of the root reaction which any native speaker of Hebrew would ‘bd the major issue at stake for the people of Israel have upon hearing the story told in this way. Un­ in the story of the Exodus (see previous article). fortunately, most English versions have supplied a If our thesis is correct, we should be able to aug­ direct object, generally something like “their con­ ment and supplement it by reference to other key dition,” and have totally obscured the impact in­ roots within the narrative. In this article, the target tended by the structure. Check the JB here, with its of our analysis is the Hebrew root yd‘, commonly note that something is missing. What is that some­ translated into English by some form of “to know.” thing? Or, as any child would exclaim upon hearing This root also functions within the story at several the story told aloud, “ What did God know?” That is points and signifies the most basic ideas intended the question, but in order to answer the child’s by the drama as a whole. question at this point in the story, it would be In 1:8, the opening declaration which sets the necessary to tell the entire narrative until you Exodus story into motion involves yd‘. A new king reached 14:31, the Sea was crossed safely, and the arose over Egypt, we are told, who had not “known” people were truly away from the Pharaoh. Notice Joseph. And then with breathtaking speed, we are too that this cryptic reference to God knowing told what happens as a result of this gap in the something (we don’t yet understand what) is the Pharaoh’s knowledge. Not knowing Joseph meant perfect balance to the beginning of section “A” not knowing the agreements worked out between with its opening sentence telling us that the Pharaoh the Egyptian government and the people soon to be did not know something important. known as “ Israelites” (see Gen. 47:11-12). Not Now in the next section, an object to God’s knowing Joseph meant not having had opportunity knowledge is supplied. “ I know their pain” (3:7). to work closely with a representative of the Is­ But is that all God knows? We have yet to learn. raelites and to learn that he (and they) were good And then in 5:2, the Pharaoh shocks us all by citizens, not to be feared but to be respected and asserting boldly, “I do not know Yahweh.” That is prized by any government. In short, not knowing why the Pharaoh refuses to give up his slaves. He Joseph meant that the Pharoah was ignorant of the has not even heard of this new god on the block! kind of information he needed in order to under­ And so yd‘ introduces us to another major issue stand properly and relate well to the Israelites. in the Exodus narrative. Trouble that started by the As the story line develops, we are introduced to Pharaoh’s ignorance can be remedied only by the other things that are “known” or “unknown.” The medicine of knowledge. And yd' serves well to fate of the child Moses set afloat on the Nile is indicate the dosage to be ingested. unknown (2:4) and gives us a sensation of suspense as we read. The act of the adult Moses in defending Notice that now, the stage having been set for a his people from oppression comes to be known by confrontation between the unknowing Pharaoh and the Pharaoh (2:14) and is the reason Moses has to the knowing Yahweh, the task of Yahweh is to make flee from Egypt to protect his own life. knowledgeable those who ignorantly oppose Him. And then we come to 2:24. The people have cried The major function of yd‘ beginning in 6:7 and out (2:23). What will happen to them? In two verses, continuing to 14:18 is in the phrase, “ (You ) will with four sentences, the narrator gives his first and know that I am Yahweh.” And who must come to partial answer. know Yahweh? Pharaoh, the one who professed That answer is found in 2:24-25, it is only partial never to have heard of Yahweh; all Egypt; the at this point, and it is written in a sensational format. Israelites themselves, who were prone to doubt Notice that in the four sentences, certain things are Yahweh as much as anyone else. By the time common. Each one has “ God” as its subject. Each Yahweh is done in Egypt, there will be no doubt one has an active verb. Each of the first three has that He is Lord of the earth, Controller of the forces an expressed direct object. The fourth apparently of nature, Master of the Pharaoh, and God of the lacks such an object. For clarity, let us use tabular people of Israel. form to analyze the four sentences together. For references in sections which use yd‘, consult Subject Active Verb Direct Object the following verses: 7:17; 8:6, 18; 9:14, 30; 10:2, God heard their groaning 7, 26; 11:7; 14:4, 18. Notice the different people God remembered his covenant who are intended to come to a knowledge of God saw the people of Israel Yahweh as He acts in the affairs of Egypt to free God knew ? His people. ^ 62 NEW TESTAMENT W ORD STUDIES !by Ralph Earle!

John 1:18—2:8 is the Aramaic word for “a rock.” John translates The Only Begotten Son (1:18) this for his readers as petros, the Greek word for The oldest Greek manuscripts (third and fourth “rock” or “stone.” But since the Greek petros is centuries) all have monogenes theos—“only begot­ rendered as “ Peter” everywhere else in the KJV ten God.” This, then, becomes the strongest pos­ New Testament (161 times), probably it is better sible statement of the full deity of Jesus. He is here also (NASB, NIV). “the only begotten God” (NASB). The deity of Jesus is the recurring theme of John’s Gospel, and to W anted (2:3) induce belief in this foundation doctrine of the Today “want” means “wish for.” But the verb here, Christian faith was the purpose for which it was hystereo, means “fail, give out, lack” (A. & G., p. written (20:31). 849). So the correct sense is: “When the wine gave Declared (1:18) out” (NASB) or “When the wine was gone” (NIV). The Greek' verb is exegeom ai, from which we get “ exegete” —the Son has exegeted the Father. Liter­ What Have I to Do with Thee? (2:4) ally the verb means “lead out.” In a sense Christ The Greek literally says, “What to me and to has led the Father out for all of us to see. thee?” — Ti em oi kai soi. Bernard says that this is But the verb came to mean: “explain, interpret, “a phrase, translated from the Hebrew, occurring tell, report, describe” (Arndt and Gingrich, Lexicon, several times in the Greek Bible [Septuagint], and p. 275). Marvin Vincent writes: “John’s meaning is always suggestive of diversity of opinion or in­ that the Word revealed or m anifested and inter­ terest.” He goes on to say: “ The phrase does not p re te d the Father to men” (Word Studies in the New always imply reproach, but it suggests it. Here it Testam ent, 2:61). Hermann Buechsel says that the seems to be a gentle suggestion of misunderstand­ correct meaning of the verb here is “to reveal” ing: ‘I shall see to that; it will be better that you (Theological Dictionary of the New Testament, should leave it to me’ ” (John 1:75). 2:908). In the Greek the verb is preceded by the pronoun D raw Out (2:8) ekeinos, “that one.” J. H. Bernard says that here it This is the literal meaning of antleo. It is generally is very emphatic: “It is H e who interpreted (the assumed that the command was to draw some Father)” (A Critical and Exegetical Commentary on water out of the stone water jars. But B. F. Westcott the Gospel According to St. John, 1:33). notes that “the original word is applied most nat­ Bethabara or Bethany? (1:28) urally to drawing water from the well (iv. 7, 15), and not from a vessel like the waterpot. Moreover The KJV has the former, recent versions the the emphatic addition of now seems to mark the latter. Why? The simple reason is that all the oldest continuance of the same action of drawing as Greek manuscripts (third, fourth, and fifth centuries) before, but with a different end. Hitherto they had have Bethania. How did it come to be changed to drawn to fill the vessels of purification: they were B ethabara? charged now to 'draw and bear to the governor of Fortunately, in this case we know the answer. the feast.’ It seems most unlikey that water taken Origen (third century) tells us that he could not find from vessels of purification could have been em­ any Bethany near the Jordan River, although he ployed for the purpose of the miracle” (The Gospel admits that B ethania is the reading of “ nearly all the According to St. John, p. 38). manuscripts.” So he deliberately changed Bethania to B ethabara, and the latter became the dominant We believe that the filling up of the water jars reading in the late manuscripts. There is no ques­ showed completion of Judaism, with its ceremonial tion but that “ Bethany” is correct. cleansings. The unlimited supply of water from the well, turned into wine, symbolized the beginning of A Stone or Peter? (1:42) Christianity with its endless, joyful supply of God’s Which is it? The simple answer is “ Both.” Cephas grace. $ Cle k g y Q u i i

1. Which of the following organizations had its first 10. “The Christian meets the world with the Bible in convention last November? one hand and the daily newspaper in the other” A. Ex-Mormons for Jesus is a well-known quotation from: B. Ex-Jehovah’s Witnesses for Jesus A. Karl Barth C. Ex-Communists for Christ B. Norman Vincent Peale 2. Which of the following is the newly elected C. Adam Clarke president of the Sun Moon Unification Church? D. John Henry Jowett A. Bill Gothard C. Kim Yong Din 11. Which of the Gospels record the “Paraclete B. Marvin Katzenbugel D. Mose Durst Sayings of Jesus?” 3. Which of the following pledged $500,000 to the A. Matthew C. Luke National Organization of Women and the ERA? B. Mark D. John A. Norman Lear’s Tandem Production (Archie 12. How many of the Gospels record the betrayal Bunker, etc.) by Judas? B. Rose Kennedy A. 4 B. 3 C. 2 D. 1 C. Mary Tyler Moore Productions D. The Ford Foundation 13. The promise that God will ‘‘subdue our iniqui­ 4. How many “refugees” are there in today’s torn ties” comes from: up world? A. Psalm 91 C. Micah 7 A. 1 million C. 13 million B. Joshua 1 D. John 3 B. 8 Million D. 130 million 14. Black churchman Simeon Nkoane, the third 5. What percent of American Protestants are highest ranking Anglican in Johannesburg, re­ members of the denomination they were raised cently got into trouble with the law because his in? apartment adjoining St. Mary’s cathedral: A. 40 C. 65 A. was found to be a hideout for revolution­ B. 90 D. 78 aries. B. was condemned as unsafe. 6 Which of the following religious groups have . C. had become a source of illegal drug sup­ been under police scrutiny for stockpiling plies. weapons? D. is in an area reserved for whites only. A. Jehovah’s Witnesses B. Healthy Happy Holy Organization 15. Which of the following was not written by Elton C. Hare Krishna Trueblood? D. World Wide Church of God A. The Predicament of Modern Man 7. “The ox knoweth his owner, and the ass his B. The Hollow Men master’s crib: but Israel doth not know, my C. The Company of the Committed people doth not consider” is from: D. The Incendiary Fellowship A. Matthew 12 C. Isaiah 1 16. Which of the following were contemporaries? B. Micah 7 D. 2 Samuel 3 A. Francis Bacon and Adam Clarke 8. The President of the Christian Holiness Associ­ B. Sir Isaac Newton and John Locke ation (CHA) is: C. William Shakespeare and John Wesley A. B. Edgar Johnson C. Dennis Kinlaw D. Harry Emerson Fosdick and Hugo Grotius B. Leo Thornton D. Dorcas Climenhager 9. Cross-cultural ministry is of grave importance ■a—91. ;a —si- :a —n :o—z i -v—zi because non-Caucasians make up what per­ :a— u V —ol -3—6 :g—8 -o—i -0—9 sjblis cent of the U.S. population? aseeid ‘smou>i ApoqAue j| -J! ;so| pue jsmsub am A. 7% C. 27% E. 47% pen a/v\ :mou>) i.uop 0M—S -O—p - V S -O—Z -9— I. B. 17% D. 37% F. 57% :SU3MSNV 64 ALDERSGATE Build Enthusiasm Early WITH THE 1981 INTRODUCTORY PACKET

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